10262. A hin. That this signifies the amount sufficient for conjunction, is evident from the signification of a “hin,” which was a measure of liquids, here of oil, as being the amount sufficient for conjunction; for by “oil” is signified the Lord’s Divine celestial good, which is the very conjunctive of all in the heavens; hence by its measure is signified the amount sufficient for conjunction, and everything of conjunction. The Lord’s Divine celestial good is the very conjunctive of all, because it is the very being of the life of all; for it vivifies all things by means of the Divine truth that proceeds from this Divine good, and it vivifies them according to the quality of the reception. Angels are receptions, and so also are men; the truths and goods with them afford the quality according to which is effected the reception, thus the conjunction.

[2] Two measures are mentioned in the Word, which were in holy use, one for liquids, which was called the “hin,” the other for dry things, which was called the “ephah;” by the hin were measured oil and wine, and by the ephah, meal and fine flour; the measure hin, which was for oil and wine, was divided into four parts, but the measure ephah was divided into ten. The reason why the measure hin was divided into four, was that it might signify what is conjunctive, for “four” denotes conjunction; but that the measure ephah was divided into ten was that it might signify what is receptive, the quality whereof was marked by the numbers, for “ten” signifies much, all, and what is full. (That “four” denotes conjunction, see n. 8877, 9601, 9674, 10136, 10137; and that “ten” denotes much, all, and what is full, the same as a “hundred,” n. 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253)

[3] (That the measure “hin” was for oil and wine in the sacrifices, and that it was divided into four; but that the measure “ephah” was for meal and fine meal, which were for the meat-offering in the sacrifices, and that this was divided into ten, can be seen in Exodus 29:40; Leviticus 5:11; 23:13; Numbers 15:3-10; 28:5, 7, 14.) From all this it is evident that by a “hin” is signified the amount sufficient for conjunction, and by an “ephah” the amount sufficient for reception. Moreover, the oil conjoined the fine flour, and the flour received it, for in the meat-offering there were oil and fine flour.

[4] There were other measures besides, which were in common use both for dry things and for liquids; the dry measures were called the “homer” and the “omer,” and the liquid measures the “cor” and the “bath.” The homer contained ten ephahs, and the ephah ten omers; but the cor contained ten baths, and the bath ten lesser parts (concerning which see Exodus 16:36; Ezekiel 45:11, 13, 24).

[5] But in Ezekiel, where the new temple is treated of, there appears a different division of the ephah and the bath; the ephah and the bath not being there divided into ten, but into six; and the hin there corresponds to the ephah, as is plain in this prophet (Ezekiel 45:13-14, 24; 46:5, 7, 11, 14). The reason is that the subject there treated of is not celestial good and its conjunction, but spiritual good and its conjunction; and in the spiritual kingdom the corresponding numbers are twelve, six, and three, because by these numbers are signified all things, and when they are predicated of truths and goods, all things of truth and of good in the complex. (That these things are signified by “twelve,” see n. 3272, 3858, 3913, 7973; also by “six,” n. 3960, 7973, 8148, 10217; in like manner by “three,” by which is signified from beginning to end, thus what is full, and in respect to things, everything, n. 2788, 4495, 5159, 7715, 9825, 10127) That these numbers involve similar things is because the greater numbers have a like signification with the simple ones from which they arise by multiplication (see n. 5291, 5335, 5708, 7973).

[6] As by the “hin” is signified the amount sufficient for conjunction with spiritual truth also, therefore likewise for the meat-offering in the sacrifices from the ram, there was taken a third part of a hin of oil, and for the drink-offering a third part of wine (Numbers 15:6-7); for by the “ram” is signified spiritual good (n. 2830, 9991). From all this it is now again clearly evident that by the numbers mentioned in the Word are signified real things; otherwise to what purpose would have been so frequent a designation of quantity and measure by means of numbers in Moses, in Ezekiel, and elsewhere?

9310. Because My name is in the midst of him. That this signifies that from Him is all the good of love and truth of faith, is evident from the signification of the “name of Jehovah,” as being all in one complex by which God is worshiped (see n. 2724, 3006), thus all the good of love and truth of faith (n. 6674); and from the signification of “in the midst of him,” as being what is in Him, thus also what is from Him; for the good of love is of such a nature that what is in it, is also from it in others, because it has the power of communicating itself. For it is a characteristic of love that it wishes everything of its own to be out of itself in others; and as this is effected from the Divine Itself through and out of its Divine Human, therefore also the Lord as to the Divine Human is called “the name of Jehovah” (n. 6887, 8274).

[2] He who does not know what “name” signifies in the internal sense, may suppose that where the “name of Jehovah,” and the “name of the Lord,” are mentioned in the Word, the name alone is meant; when yet all the good of love and all the truth of faith which are from the Lord are meant thereby; as in Matthew:

If two of you shall agree in My name on earth as touching anything that they shall ask, it shall be done for them. Where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:19-20)

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name’s sake, shall receive a hundredfold, and shall inherit eternal life (Matthew 19:29).

As many as received Him, to them gave He power to be sons of God, even to them that believe in His name (John 1:12).

He that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:18).

These things are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

In these passages, and in very many others, by “the name of the Lord” is signified all the good of love and truth of faith in the complex by which He is worshiped.

[3] Again:

If ye abide in Me, and My words abide in you, ye shall ask whatsoever ye will, and it shall be done unto you. Whatsoever ye shall ask of the Father in My name, He will give it you (John 15:7, 16);

“to ask of the Father in My name” denotes to ask the Lord, as He Himself teaches in the same Evangelist:

Whatsoever ye shall ask in My name, that will I do. If ye shall ask anything in My name, I will do it (John 14:13-14);

“asking in the name of the Lord” denotes asking the Lord, because no one comes unto the Father except through the Lord (John 14:6); and because the Lord as to the Divine Human is Jehovah or the Father in a visible form (as was shown above (9303), n. 9303, 9306). Again:

The sheep hear His voice, and He calleth His own sheep by name, and leadeth them out (John 10:3);

“the sheep” denote those who are in the good of charity and of faith; “to hear His voice” denotes to obey His commandments; “to call by name, and lead them out” denotes to bestow heaven according to the good of love and of faith; for “the name, “when applied to persons, denotes their quality as to love and faith (n. 144, 145, 1754, 1896, 3421).