Biblija

 

2 Mózes 15

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1 Akkor éneklé Mózes és az Izráel fiai ezt az éneket az Úrnak, és szólának mondván: Éneklek az Úrnak, mert fenséges õ, lovat lovasával tengerbe vetett.

2 Erõsségem az Úr és énekem, szabadítómmá lõn nekem; ez az én Istenem, õt dicsérem, atyámnak Istene, õt magasztalom.

3 Vitéz harczos az Úr; az õ neve Jehova.

4 A Faraónak szekereit és seregét tengerbe vetette, s válogatott harczosai belefúltak a veres tengerbe.

5 Elborították õket a hullámok, kõ módjára merültek a mélységbe.

6 Jobbod, Uram, erõ által dicsõül, jobbod, Uram, ellenséget összetör.

7 Fenséged nagyságával zúzod össze támadóid, kibocsátod haragod s megemészti az õket mint tarlót.

8 Orrod lehelletétõl feltorlódtak a vizek. És a futó habok fal módjára megálltak; a mélységes vizek megmerevültek a tenger szívében.

9 Az ellenség monda: Ûzöm, utólérem õket, zsákmányt osztok, bosszúm töltöm rajtok. Kardomat kirántom, s kiirtja õket karom.

10 Leheltél lehelleteddel s tenger borítá be õket: elmerültek, mint az ólom a nagy vizekben.

11 Kicsoda az istenek közt olyan, mint te Uram? Kicsoda olyan, mint te, szentséggel dicsõ, félelemmel dícsérendõ és csudatévõ?

12 Kinyújtottad jobbkezedet, és elnyelé õket a föld.

13 Kegyelmeddel vezérled te megváltott népedet, hatalmaddal viszed be te szent lakóhelyedre.

14 Meghallják ezt a népek és megrendülnek; Filisztea lakóit reszketés fogja el.

15 Akkor megháborodának Edom fejedelmei, Moáb hatalmasait rettegés szállja meg, elcsügged a Kanaán egész lakossága.

16 Félelem és aggodalom lepi meg õket; karod hatalmától elnémulnak mint a kõ, míg átvonul néped, Uram! Míg átvonul a nép, a te szerzeményed.

17 Beviszed s megtelepíted õket örökséged hegyén, melyet Uram, lakhelyûl magadnak készítél, szentségedbe Uram, melyet kezed építe.

18 Az Úr uralkodik mind örökkön örökké.

19 Mert bémenének a Faraó lovai, szekereivel és lovasaival együtt a tengerbe, és az Úr visszafordítá reájok a tenger vizét; Izráel fiai pedig szárazon jártak a tenger közepén.

20 Akkor Miriám prófétaasszony, Áronnak nénje dobot võn kezébe, és kimenének utánna mind az asszonyok dobokkal és tánczolva.

21 És felele nékik Miriám: Énekeljetek az Úrnak, mert fenséges õ, lovat lovasával tengerbe vetett.

22 Ennekutánna elindítá Mózes az Izráelt a veres tengertõl, és menének Súr puszta felé; három napig menének a pusztában és nem találának vizet.

23 És eljutának Márába, de nem ihatják vala a vizet Márában, mivelhogy keserû vala. Azért is nevezék nevét Márának.

24 És zúgolódik vala a nép Mózes ellen, mondván: Mit igyunk?

25 Ez pedig az Úrhoz kiálta, és mutata néki az Úr egy fát és beveté azt a vízbe, és a víz megédesedék. Ott ada néki rendtartást és törvényt és ott megkísérté.

26 És monda: Ha a te Uradnak Istenednek szavára hûségesen hallgatsz és azt cselekeszed, a mi kedves az õ szemei elõtt és figyelmezel az õ parancsolataira és megtartod minden rendelését: egyet sem bocsátok reád ama betegségek közül, a melyeket Égyiptomra bocsátottam, mert én vagyok az Úr, a te gyógyítód.

27 És jutának Élimbe, és ott tizenkét forrás vala és hetven pálmafa; és tábort ütének ott a vizek mellett.

   

Iz Swedenborgovih djela

 

Arcana Coelestia #10262

Proučite ovaj odlomak

  
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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.

Biblija

 

Leviticus 23:13

Studija

       

13 The meal offering with it shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire to Yahweh for a pleasant aroma; and the drink offering with it shall be of wine, the fourth part of a hin.