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Numbers 5

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1 And Jehovah spoke to Moses, saying,

2 Command the sons of Israel, that they send·​·out from the camp every leper, and everyone that has·​·a·​·flow, and everyone who is unclean on account of a soul*;

3 from male even·​·to female you shall send·​·out, to outside the camp you shall send them; that they defile not their camp, in the midst of which I abide.

4 And the sons of Israel did so, and sent· them ·out, to outside the camp; as Jehovah spoke to Moses, so did the sons of Israel.

5 And Jehovah spoke to Moses, saying,

6 Speak to the sons of Israel, When a man or woman shall do any sin of man, trespassing for a trespass against Jehovah, and that soul be·​·guilty;

7 and they shall confess their sin which they have done; and he shall return his guilt with its principal, and add onto it the fifth part of it, and give it to him against whom he is held·​·as·​·guilty.

8 But if the man have no redeemer to turn·​·back the guilt to him, let the guilt be turned·​·back to Jehovah, to the priest; apart from the ram of the atonements, by which an atonement· shall be ·made for him.

9 And every uplifting of all the holy things of the sons of Israel, which they offer to the priest, shall be his.

10 And every man’s holy things shall be his; whatever any man gives to the priest, it shall be his.

11 And Jehovah spoke to Moses, saying,

12 Speak to the sons of Israel, and say to them, to each man*, If his wife deviate, and trespass a trespass against him,

13 and a man lie with her, lying·​·down with seed, and it be hidden from the eyes of her husband, and be hidden, and she be defiled, and there be no witness against her, and she be not caught;

14 and the spirit of jealousy pass over him, and he be·​·jealous of his wife, and she be defiled; or the spirit of jealousy pass over him, and he be·​·jealous of his wife, and she be not defiled;

15 then shall the man bring his wife to the priest, and he shall bring her offering for her, the tenth part of the ephah of barley meal; he shall pour not oil on it, nor put frankincense on it; for it is a gift·​·offering of jealousy, a gift·​·offering of remembrance, causing iniquity to be remembered.

16 And the priest shall bring· her ·near, and stand her before Jehovah;

17 and the priest shall take holy water in a pottery vessel; and of the dust that is on the floor of the Habitation the priest shall take, and put it into the water;

18 and the priest shall stand the woman before Jehovah, and expose the head of the woman, and put the gift·​·offering of the remembrance on her palms, it is the gift·​·offering of jealousy; and in the hand of the priest shall be the bitter water which causes the curse.

19 And the priest shall make her a promise, and say to the woman, If a man has not lain with thee, and if thou hast not deviated to uncleanness with another instead of thy husband, thou shalt be·​·innocent from the bitter water of these curses;

20 but if thou hast deviated to another instead of thy husband, and if thou be defiled, and a man has lain with thee besides thy husband;

21 and the priest shall promise the woman with the promise of the oath, and the priest shall say to the woman, May Jehovah put thee for an oath and for a curse* in the midst of thy people, when Jehovah causes* thy thigh to fall in*, and thy belly to swell;

22 and the waters that cause these curses shall come into thy bowels, to make the belly swell, and the thigh to fall in; and the woman shall say, Amen, amen.

23 And the priest shall write these oaths in a book, and he shall wipe· them ·away in the bitter waters;

24 and he shall give· the woman the bitter water ·to·​·drink that causes the curse; and the water that causes the curse shall come·​·into her, to become bitter.

25 And the priest shall take the gift·​·offering of jealousy out·​·of the woman’s hand, and shall wave the gift·​·offering before Jehovah, and offer it at the altar;

26 and the priest shall take·​·a·​·handful from the gift·​·offering, a memorial of it, and burn· it ·as·​·incense upon the altar, and after this he shall give· the woman the water ·to·​·drink.

27 And he shall give· her a ·drink of the water, and it shall be, if she be defiled, and have trespassed a trespass against her husband, that the water that causes the curse shall come into her as bitter, and her belly shall swell, and her thigh shall fall in; and the woman shall be for an oath among her people.

28 And if the woman be not defiled, but be clean, then she shall be·​·innocent, and shall be sown with seed.

29 This is the law of jealousies, when a wife has deviated to another instead of her husband, and is defiled;

30 or a man, when the spirit of jealousy pass upon him, and he be·​·jealous over his wife, and shall stand the woman before Jehovah, and the priest shall make upon her all this law.

31 And the man shall be·​·innocent from iniquity, and this woman shall bear her iniquity.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 3021

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3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, 1 and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

Poznámky pod čarou:

1. A Hebrew word for a particular kind of precious stone, possibly a beryl.

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