8540.“一俄梅珥是一伊法的十分之一”表那时良善的量。这从“一俄梅珥”和“一伊法”的含义清楚可知：“一俄梅珥”是指足够的量，因为“十”表示完全或完整之物（参看3107节），因此，“十分之一”表示足够的量（8468节）；“一伊法”是指良善。“一伊法”之所以表示良善，是因为俄梅珥和伊法用来测量充当食物的干物，如小麦、大麦或细面粉；充当食物的东西表示良善；“罢特”和“欣”用来测量用来喝的液体；因此，这后一种测量单位表示真理。容器从其内容物取得自己的含义。
伊法是一种测量单位，这从以下经文明显看出来：
你们要用公道的伊法和公道的欣。（利未记19:36）
以西结书：
伊法与罢特要一个量度，因为伊法是贺梅珥的十分之一。（以西结书45:11）
又：
同一先知书：
你们要用公道天平、公道伊法、公道罢特。（以西结书45:10）
在阿摩司书（8:5），经上也是将它作为一个量度使用。
“伊法”表示良善，这层含义从论述“素祭”的经文明显看出来，因为用于素祭的面粉或细面是用伊法来量的（利未记5:11；民数记5:15；28:5；以西结书45:24；46:7，11）。“素祭”也表示良善（4581节）。这层含义也可从以下撒迦利亚书中的经文明显看出来：
与我说话的天使对我说，你要举目，这出来的是什么？我说，这是什么呢？他说，这出来的是伊法。他又说，这是是他们的眼目，遍行全地。看哪，有一片圆铅被举起来，同时有一个妇人坐在伊法中间。于是他说，这妇人就是邪恶。他就把妇人扔在伊法中间，将那片铅石扔在它的口上。我又举目观看，看哪，有两个妇人出来，在她们翅膀中有风。每一个都有两个翅膀，如同鹳鸟的翅膀，她们将伊法抬起来，悬在天地之间。我问与我说话的天使说，她们要将伊法抬到哪里去呢？他对我说，要往示拿地去，为她盖造房屋。她要预备好，留在那里，在自己的座位上。（撒迦利亚书5:5-11）
若不藉着内义，没有人能知道这一切表示什么。他永远不会知道，除非他从内义知道“伊法”表示什么，“坐在它中间的妇人”、“伊法口上的铅石”、以及“示拿”分别表示什么。一旦这些细节得到解释，那么明显可知所表示的是那时存在于教会中的亵渎。因为“伊法”表示良善；“妇人”表示邪恶，这一点在上述经文中是明确说明的；“铅石”表示封闭它的邪恶所生的虚假，因为“石”表示外在真理，因而在反面意义上表示虚假（643，1298，3720，6426节），“铅”表示邪恶（8298节）。因此，“坐在伊法中间，铅石所扔的口上的妇人”表示被虚假封闭在良善中的邪恶，这等于是亵渎，因为亵渎就是与良善联结的邪恶（6348节）。“将伊法抬起来，悬在天地之间的两个妇人”是指诸教会（252，253节），亵渎被它们逐出；“在伊法中的妇人被抬往的示拿”是指含有亵渎在里面的外在敬拜（1183，1292节）。
Potts(1905-1910) 8540
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 (Lev. 19:36). The ephah and the bath shall be one measure, because the ephah is the tenth of a homer (Ezek. 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 (Lev. 5:11; Num. 5:15; 28:5; Ezek. 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).
Elliott(1983-1999) 8540
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. Lev 19:36.
In Ezekiel,
You shall have just balances, and a just ephah, and a just bath. Ezek 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. Ezek 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 Lev 5:11; Num 5:15; 28:5; Ezek 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 womana sitting in the middle of the ephah. Then he said, She is wickedness.b And he threw her down into the middle of the ephah, and threw a stone of leadc 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. Zech 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 'Shiner' 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. 'Shiner', to which the woman in the ephah was taken away, is external worship that has profanity within it, 1183, 1292
Latin(1748-1756) 8540
8540. `Et omer decima pars ephae': quod significet boni quantum tunc, constat ex significatione `omeris,' quia erat decima pars ephae, quod sit quantum satis; per `decem' enim significatur plenum, n. 3107, inde per `decimam partem' quantum satis, n. 8468; et ex significatione `ephae' quod sit bonum; quod `ephah' sit bonum, est quia per illam et per homerem mensurabantur sicca quae inserviebant cibo, sicut triticum, hordeum, similago, et per illa quae cibi sunt, significantur bona; {1}et per bathum et per hin mensurabantur liquida quae inserviebant potui, inde per has mensuras (x)significantur vera; continens hanc significationem accipit (c)a (x)contento. 2 Quod `ephah' pro mensura {2}fuerit, patet ex his locis: apud Moschen, Ephah justitiae, et hin justitiae, erit vobis, Lev xix 36:{3} apud Ezechielem, {4}Lances justitiae, et ephah justitiae, et bath justitiae, erit vobis, xlv 10:
apud eundem, Ephae et bathi mensura una, quia decima homeris ephah, xlv 11:
pariter pro mensura apud Amos, viii 5. 3 Quod `ephah' sit bonum, patet {5} ex locis ubi de minha agitur, ad quam farina seu similago definiebatur per epham, ut Lev. v 11; Num. v 15, xxviii 5; Ezech. xlv 24, xlvi 7, 11; (m)et `minha' significat bonum n. 4581;(n) et quoque ex hoc apud Sachariam, Angelus loquens in me dixit ad me, Tolle, quaeso, oculos, quid exit hoc? et dixi, Quid hoc? dixit, Haec ephah exiens; dixit porro, Hoc oculus eorum in omni terra; et ecce talentum plumbi sublatum est, simulque mulier haec sedens in medio ephae; (x)tum dixit, Haec malum; et projecit illam in medium ephae, (c)et projecit lapidem plumbi super os ejus; et sustuli oculos meos et vidi, cum ecce duae mulieres exeuntes, et ventus in alis illarum; illis {6} alae binae sicut alae ciconiae, et sustulerunt epham inter terram et inter caelum; et dixi ad angelum loquentem in me, Quo illae abducunt epham? qui dixit ad me, Ad aedificandum illi domum in terra Schinear; et praeparabitur, et manebit ibi super sede sua, v 5-11;
haec quid significant, nemo usquam scire potest nisi ex sensu interno 4 et nisi inde sciat quid `ephah,' quid `mulier in medio ejus,' quid `lapis plumbi super os ephae,' (x)tum quid `Schinear'; ex evolutis singulis liquet quod significetur profanatio quae illo tempore in Ecclesia, per `epham' enim significatur bonum, per `mulierem' malum, ut aperte ibi dicitur, per `lapidem plumbi' falsum mali occludens, (m)`lapis' enim est verum externum, et inde in opposito sensu falsum, n. 643, 1298, 3720, 6426, et `plumbum' est malum, n. 8298;(n) ita per `mulierem in medio ephae, super cujus ore lapis plumbi' {7}significatur malum in bono {8}occlusum falso, quod idem est cum profano, nam profanum {9}est malum conjunctum bono, n. 6348; `duae mulieres tollentes epham inter terram et caelum' sunt Ecclesiae, n. 252, 253, per quas profanum {10}relegatum est; `Schinear,' quo mulier in ephah abducta, est cultus externus in quo intus profanum, n. 1183, 1292. @1 at$ @2 sit$ @3 i et$ @4 These two quotations are transposed in IT.$ @5 i etiam$ @6 enim$ @7 significetur$ @8 inclusum$ @9 fit ex malo mixto cum bono$ @10 ejectum$