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?

10253. Five hundred. That this signifies full, is evident from the signification of the number “five hundred,” as being what is full. That “five hundred” denotes what is full is because this number is compounded of five twice multiplied by ten, or five times a hundred; and by “five” is signified much, in like manner by “ten,” and by a “hundred;” hence by “five hundred” is signified what is full. (That by “five” is signified much, see n. 5708, 5956, 9102; so by “ten,” n. 3107, 4638; also by a “hundred,” n. 4400, 6582, 6594; and that all numbers in the Word signify real things, see the places cited in n. 9488; and that compound numbers signify the like as the simple ones from which they come forth by multiplication, n. 5291, 5335, 5708, 7973.)

[2] That numbers signify real things is clearly evident in Ezekiel, where the house of God with all within and without it, and also the new earth, are measured, and are described by the numbers of the measure (chapters 40 to 48); and by the “new earth” is there meant the church, and by the “house of God” the holiness of it; in like manner by John in Revelation, where also the New Jerusalem, by which also is meant a new church, is described by the numbers of the measure. If numbers had not signified real things, all these measurements would have been of no value.

[3] That “five hundred” signifies the whole from one end to the other, thus what is full, is evident from this in Ezekiel:

He measured outside the house, or temple, on the eastern quarter, five hundred reeds round about; on the northern quarter five hundred reeds round about; on the southern quarter five hundred reeds; and on the quarter of the sea five hundred reeds. Its wall round about; the length five hundred reeds, and the breadth five hundred reeds; to distinguish between that which was holy and that which was profane (Ezekiel 42:15-20);

from which words it is plain that “five hundred” denotes the whole in the complex, or everything holy from one end to the other, thus what is full, for it is said that the wall, which was of this length and breadth in a square, distinguished between what was holy and what was profane.

[4] That “five hundred” signifies much; and its tenth part, or “fifty,” relatively something is evident from the Lord’s words to Simon in Luke:

Jesus said, A certain creditor had two debtors; the one owed five hundred pence, and the other fifty. When they had nothing to pay, he forgave them both; therefore which of them will love him most? Simon answered, He to whom he forgave most. Jesus said, Just so the woman’s many sins are forgiven, because she loved much; but to whom little is forgiven, the same loveth little (Luke 7:41 to the end).

The Lord employed these numbers because they signified much and something; for He spoke from the Divine, thus by means of significatives according to correspondences; and also in all other places, as when He spoke of the virgins, whom He called “ten,” and “five” of them wise, and “five” foolish. He said “ten,” because by this number are signified all, that is, of the church; and “five,” because by this number is signified some part (n. 4637, 4638).