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Judges 8

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1 καί-C εἶπον-VAI-AAI3P πρός-P *γεδεων-N---ASM ἀνήρ-N3--NSM *ἐφράιμ-N---GSM τίς- I--ASN ὁ- A--ASN ῥῆμα-N3M-ASN οὗτος- D--ASN ποιέω-VAI-AAI2S ἐγώ- P--DP ὁ- A--GSN μή-D καλέω-VA--AAN ἐγώ- P--AP ὅτε-D πορεύομαι-VCI-API2S παρατάσσω-VA--AMN ἐν-P *μαδιαμ-N---DSF καί-C διαλέγω-VAI-AMI3P πρός-P αὐτός- D--ASM ἰσχυρῶς-D

2 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--APM τίς- I--ASN ποιέω-VAI-AAI1S νῦν-D καθώς-D σύ- P--NP ἤ-C οὐ-D κρείσσων-A3C-NSN ἐπιφυλλίς-N3D-NSF *ἐφράιμ-N---GSM ἤ-C τρύγητος-N2--NSM *αβιεζερ-N---GSM

3 ἐν-P χείρ-N3--DSF σύ- P--GP παραδίδωμι-VAI-AAI3S κύριος-N2--NSM ὁ- A--APM ἄρχων-N3--APM *μαδιαμ-N---GSF ὁ- A--ASM *ωρηβ-N---ASM καί-C ὁ- A--ASM *ζηβ-N---ASM καί-C τίς- I--ASN δύναμαι-VCI-API1S ποιέω-VA--AAN ὡς-C σύ- P--NP τότε-D ἀναἵημι-VCI-API3S ὁ- A--NSN πνεῦμα-N3M-NSN αὐτός- D--GPM ἀπό-P αὐτός- D--GSM ἐν-P ὁ- A--DSN λαλέω-VA--AAN αὐτός- D--ASM ὁ- A--ASM λόγος-N2--ASM οὗτος- D--ASM

4 καί-C ἔρχομαι-VBI-AAI3S *γεδεων-N---NSM ἐπί-P ὁ- A--ASM *ἰορδάνης-N1M-ASM καί-C διαβαίνω-VZI-AAI3S αὐτός- D--NSM καί-C ὁ- A--NPM τριακόσιοι-A1A-NPM ἀνήρ-N3--NPM ὁ- A--NPM μετά-P αὐτός- D--GSM πεινάω-V3--PAPNPM καί-C διώκω-V1--PAPNPM

5 καί-C εἶπον-VBI-AAI3S ὁ- A--DPM ἀνήρ-N3--DPM *σοκχωθ-N---GSF δίδωμι-VO--AAD2P δή-X ἄρτος-N2--APM εἰς-P τροφή-N1--ASF ὁ- A--DSM λαός-N2--DSM οὗτος- D--DSM ὁ- A--DSM ἐν-P πούς-N3D-DPM ἐγώ- P--GS ὅτι-C ἐκλείπω-V1--PAI3P καί-C ἰδού-I ἐγώ- P--NS εἰμί-V9--PAI1S διώκω-V1--PAPNSM ὀπίσω-P ὁ- A--GSM *ζεβεε-N---GSM καί-C *σελμανα-N---GSM βασιλεύς-N3V-GPM *μαδιαμ-N---GSF

6 καί-C εἶπον-VBI-AAI3P ὁ- A--NPM ἄρχων-N3--NPM *σοκχωθ-N---GSF μή-D χείρ-N3--NSF *ζεβεε-N---GSM καί-C *σελμανα-N---GSM νῦν-D ἐν-P χείρ-N3--DSF σύ- P--GS οὐ-D δίδωμι-VF--FAI1P ὁ- A--DSF δύναμις-N3I-DSF σύ- P--GS ἄρτος-N2--APM

7 καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM διά-P οὗτος- D--ASN ἐν-P ὁ- A--DSN δίδωμι-VO--AAN κύριος-N2--ASM ὁ- A--ASM *ζεβεε-N---ASM καί-C *σελμανα-N---ASM ἐν-P χείρ-N3--DSF ἐγώ- P--GS καί-C ἐγώ- P--NS ἀλοάω-VF--FAI1S ὁ- A--APF σάρξ-N3K-APF σύ- P--GP ἐν-P ὁ- A--DPF ἄκανθα-N1A-DPF ὁ- A--GSF ἔρημος-N2--GSF καί-C ἐν-P ὁ- A--DPF αβαρκηνιν-N---DPF

8 καί-C ἀναβαίνω-VZI-AAI3S ἐκεῖθεν-D εἰς-P *φανουηλ-N---AS καί-C λαλέω-VAI-AAI3S πρός-P αὐτός- D--APM ὡσαύτως-D καί-C ἀποκρίνω-VCI-API3P αὐτός- D--DSM ὁ- A--NPM ἀνήρ-N3--NPM *φανουηλ-N---GS ὅς- --ASM τρόπος-N2--ASM ἀποκρίνω-VCI-API3P ἀνήρ-N3--NPM *σοκχωθ-N---GSF

9 καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM πρός-P ἀνήρ-N3--APM *φανουηλ-N---GS ἐν-P ἐπιστροφή-N1--DSF ἐγώ- P--GS μετά-P εἰρήνη-N1--GSF ὁ- A--ASM πύργος-N2--ASM οὗτος- D--ASM κατασκάπτω-VF--FAI1S

10 καί-C *ζεβεε-N---NSM καί-C *σελμανα-N---NSM ἐν-P *καρκαρ-N---DS καί-C ὁ- A--NSF παρεμβολή-N1--NSF αὐτός- D--GPM μετά-P αὐτός- D--GPM ὡσεί-C δέκα-M πέντε-M χιλιάς-N3D-NPF πᾶς-A3--NPM ὁ- A--NPM καταλείπω-VP--XMPNPM ἀπό-P πᾶς-A1S-GSF παρεμβολή-N1--GSF ἀλλόφυλος-A1B-GPM καί-C ὁ- A--NPM πίπτω-VX--XAPNPM ἑκατόν-M εἴκοσι-M χιλιάς-N3D-NPF ἀνήρ-N3--GPM σπάω-V3--PMPGPM ῥομφαία-N1A-ASF

11 καί-C ἀναβαίνω-VZI-AAI3S *γεδεων-N---NSM ὁδός-N2--ASF ὁ- A--GPM σκηνόω-V4--PAPGPM ἐν-P σκηνή-N1--DPF ἀπό-P ἀνατολή-N1--GPF ὁ- A--GSF *ναβαι-N---GSF καί-C *ιεγεβαλ-N---GS καί-C πατάσσω-VAI-AAI3S ὁ- A--ASF παρεμβολή-N1--ASF καί-C ὁ- A--NSF παρεμβολή-N1--NSF εἰμί-V9--IAI3S πείθω-VX--XAPNSF

12 καί-C φεύγω-VBI-AAI3P *ζεβεε-N---NSM καί-C *σελμανα-N---NSM καί-C διώκω-VAI-AAI3S ὀπίσω-P αὐτός- D--GPM καί-C κρατέω-VAI-AAI3S ὁ- A--APM δύο-M βασιλεύς-N3V-NPM *μαδιαμ-N---GSF ὁ- A--ASM *ζεβεε-N---ASM καί-C ὁ- A--ASM *σελμανα-N---ASM καί-C πᾶς-A1S-ASF ὁ- A--ASF παρεμβολή-N1--ASF ἐκἵστημι-VHI-AAI3S

13 καί-C ἐπιστρέφω-VAI-AAI3S *γεδεων-N---NSM υἱός-N2--NSM *ιωας-N---GSM ἀπό-P ὁ- A--GSF παράταξις-N3I-GSF ἀπό-P ἐπάνωθεν-D ὁ- A--GSF παράταξις-N3I-GSF *αρες-N---GS

14 καί-C συνλαμβάνω-VBI-AAI3S παιδάριον-N2N-ASN ἀπό-P ὁ- A--GPM ἀνήρ-N3--GPM *σοκχωθ-N---GSF καί-C ἐπιἐρωτάω-VAI-AAI3S αὐτός- D--ASM καί-C γράφω-VAI-AAI3S πρός-P αὐτός- D--ASM ὁ- A--APN ὄνομα-N3M-APN ὁ- A--GPM ἄρχων-N3--GPM *σοκχωθ-N---GSF καί-C ὁ- A--GPM πρεσβύτερος-A1B-GPMC αὐτός- D--GPM ἑβδομήκοντα-M καί-C ἑπτά-M ἀνήρ-N3--APM

15 καί-C παραγίγνομαι-VBI-AMI3S *γεδεων-N---NSM πρός-P ὁ- A--APM ἄρχων-N3--APM *σοκχωθ-N---GSF καί-C εἶπον-VBI-AAI3S ἰδού-I *ζεβεε-N---ASM καί-C *σελμανα-N---ASM ἐν-P ὅς- --DPM ὀνειδίζω-VAI-AAI2P ἐγώ- P--AS λέγω-V1--PAPNPM μή-D χείρ-N3--NSF *ζεβεε-N---GSM καί-C *σελμανα-N---GSM νῦν-D ἐν-P χείρ-N3--DSF σύ- P--GS ὅτι-C δίδωμι-VF--FAI1P ὁ- A--DPM ἀνήρ-N3--DPM ὁ- A--DPM ἐκλείπω-V1--PAPDPM ἄρτος-N2--APM

16 καί-C λαμβάνω-VBI-AAI3S ὁ- A--APM πρεσβύτερος-A1B-APMC ὁ- A--GSF πόλις-N3I-GSF ἐν-P ὁ- A--DPF ἄκανθα-N1A-DPF ὁ- A--GSF ἔρημος-N2--GSF καί-C ὁ- A--DPF βαρακηνιμ-N---DPF καί-C ἀλοάω-VAI-AAI3S ἐν-P αὐτός- D--DPM ὁ- A--APM ἀνήρ-N3--APM ὁ- A--GSF πόλις-N3I-GSF

17 καί-C ὁ- A--ASM πύργος-N2--ASM *φανουηλ-N---GS καταστρέφω-VAI-AAI3S καί-C ἀποκτείνω-VAI-AAI3S ὁ- A--APM ἀνήρ-N3--APM ὁ- A--GSF πόλις-N3I-GSF

18 καί-C εἶπον-VBI-AAI3S πρός-P *ζεβεε-N---ASM καί-C *σελμανα-N---ASM ποῦ-D ὁ- A--NPM ἀνήρ-N3--NPM ὅς- --APM ἀποκτείνω-VAI-AAI2P ἐν-P *θαβωρ-N---DS καί-C εἶπον-VAI-AAI3P ὡς-D σύ- P--NS ὡς-C αὐτός- D--NPM εἰς-P ὁμοίωμα-N3M-ASN υἱός-N2--GSM βασιλεύς-N3V-GSM

19 καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM ἀδελφός-N2--NPM ἐγώ- P--GS καί-C υἱός-N2--NPM ὁ- A--GSF μήτηρ-N3--GSF ἐγώ- P--GS εἰμί-V9--IAI3P ζάω-V3--PAI3S κύριος-N2--NSM εἰ-X ζωογονέω-VXI-YAI3S αὐτός- D--APM οὐ-D ἄν-X ἀποκτείνω-VAI-AAI1S σύ- P--AP

20 καί-C εἶπον-VBI-AAI3S *ιεθερ-N---NSM ὁ- A--DSM πρωτότοκος-A1B-DSM αὐτός- D--GSM ἀναἵστημι-VH--AAPNSM ἀποκτείνω-VA--AAD2S αὐτός- D--APM καί-C οὐ-D σπάω-VAI-AAI3S ὁ- A--ASN παιδάριον-N2N-ASN ὁ- A--ASF ῥομφαία-N1A-ASF αὐτός- D--GSM ὅτι-C φοβέω-VCI-API3S ὅτι-C ἔτι-D νέος-A1A-NSMC εἰμί-V9--IAI3S

21 καί-C εἶπον-VBI-AAI3S *ζεβεε-N---NSM καί-C *σελμανα-N---NSM ἀναἵστημι-VH--AAD2S σύ- P--NS καί-C συνἀντάω-VA--AAD2S ἐγώ- P--DP ὅτι-C ὡς-C ἀνήρ-N3--GSM ὁ- A--NSF δύναμις-N3I-NSF σύ- P--GS καί-C ἀναἵστημι-VHI-AAI3S *γεδεων-N---NSM καί-C ἀποκτείνω-VAI-AAI3S ὁ- A--ASM *ζεβεε-N---ASM καί-C ὁ- A--ASM *σελμανα-N---ASM καί-C λαμβάνω-VBI-AAI3S ὁ- A--APM μηνίσκος-N2--APM ὁ- A--APM ἐν-P ὁ- A--DPM τράχηλος-N2--DPM ὁ- A--GPF κάμηλος-N2--GPF αὐτός- D--GPM

22 καί-C εἶπον-VBI-AAI3P ἀνήρ-N3--NSM *ἰσραήλ-N---GSM πρός-P *γεδεων-N---ASM κύριος-N2--VSM ἄρχω-VA--AAD2S ἐγώ- P--GP καί-C σύ- P--NS καί-C ὁ- A--NSM υἱός-N2--NSM σύ- P--GS ὅτι-C σύ- P--NS σώζω-VAI-AAI2S ἐγώ- P--AP ἐκ-P χείρ-N3--GSF *μαδιαμ-N---GSF

23 καί-C εἶπον-VBI-AAI3S πρός-P αὐτός- D--APM *γεδεων-N---NSM οὐ-D ἄρχω-VF--FAI1S ἐγώ- P--NS καί-C οὐ-D ἄρχω-VF--FAI3S ὁ- A--NSM υἱός-N2--NSM ἐγώ- P--GS ἐν-P σύ- P--DP κύριος-N2--NSM ἄρχω-VF--FAI3S σύ- P--GP

24 καί-C εἶπον-VBI-AAI3S *γεδεων-N---NSM πρός-P αὐτός- D--APM αἰτέω-VF--FMI1S παρά-P σύ- P--GP αἴτημα-N3M-ASN καί-C δίδωμι-VO--AAD2P ἐγώ- P--DS ἀνήρ-N3--NSM ἐνώτιον-N2N-ASN ἐκ-P σκῦλον-N2N-GPN αὐτός- D--GSM ὅτι-C ἐνώτιον-N2N-NPN χρυσοῦς-A1C-NPN αὐτός- D--DPM ὅτι-C *ισμαηλίτης-N1M-NPM εἰμί-V9--IAI3P

25 καί-C εἶπον-VAI-AAI3P δίδωμι-V8--PAPNPM δίδωμι-VF--FAI1P καί-C ἀναπτύσσω-VAI-AAI3S ὁ- A--ASN ἱμάτιον-N2N-ASN αὐτός- D--GSM καί-C βάλλω-VBI-AAI3S ἐκεῖ-D ἀνήρ-N3--NSM ἐνώτιον-N2N-ASN σκῦλον-N2N-GPN αὐτός- D--GSM

26 καί-C γίγνομαι-VBI-AMI3S ὁ- A--NSM σταθμός-N2--NSM ὁ- A--GPN ἐνώτιον-N2N-GPN ὁ- A--GPN χρυσοῦς-A1C-GPN ὅς- --GPN αἰτέω-VAI-AAI3S χίλιοι-A1A-NPM καί-C πεντακόσιοι-A1A-NPM χρυσοῦς-A1C-NPM πάρεξ-P ὁ- A--GPM μηνίσκος-N2--GPM καί-C ὁ- A--GPF στραγγαλίς-N3D-GPF καί-C ὁ- A--GPN ἱμάτιον-N2N-GPN καί-C πορφυρίς-N3I-GPF ὁ- A--GPN ἐπί-P βασιλεύς-N3V-DPM *μαδιαμ-N---GSF καί-C ἐκτός-P ὁ- A--GPN περίθεμα-N3M-GPN ὅς- --APN εἰμί-V9--IAI3S ἐν-P ὁ- A--DPM τράχηλος-N2--DPM ὁ- A--GPF κάμηλος-N2--GPF αὐτός- D--GPM

27 καί-C ποιέω-VAI-AAI3S αὐτός- D--ASN *γεδεων-N---NSM εἰς-P εφωθ-N---ASN καί-C ἵστημι-VAI-AAI3S αὐτός- D--ASN ἐν-P πόλις-N3I-DSF αὐτός- D--GSM *εφραθα-N---DS καί-C ἐκπορνεύω-VAI-AAI3S πᾶς-A3--NSM *ἰσραήλ-N---NSM ὀπίσω-P αὐτός- D--GSM ἐκεῖ-D καί-C γίγνομαι-VBI-AMI3S ὁ- A--DSM *γεδεων-N---DSM καί-C ὁ- A--DSM οἶκος-N2--DSM αὐτός- D--GSM εἰς-P σκῶλον-N2N-ASN

28 καί-C συνστέλλω-VDI-API3S *μαδιαμ-N---NSF ἐνώπιον-P υἱός-N2--GPM *ἰσραήλ-N---GSM καί-C οὐ-D προςτίθημι-VAI-AAI3P αἴρω-VA--AAN κεφαλή-N1--ASF αὐτός- D--GPM καί-C ἡσυχάζω-VA--AAI3S ὁ- A--NSF γῆ-N1--NSF τεσσαράκοντα-M ἔτος-N3E-APN ἐν-P ἡμέρα-N1A-DPF *γεδεων-N---GSM

29 καί-C πορεύομαι-VCI-API3S *ιεροβααλ-N---NSM υἱός-N2--NSM *ιωας-N---GSM καί-C καταἵζω-VAI-AAI3S ἐν-P οἶκος-N2--DSM αὐτός- D--GSM

30 καί-C ὁ- A--DSM *γεδεων-N---DSM εἰμί-V9--IAI3P ἑβδομήκοντα-M υἱός-N2--NPM ἐκπορεύομαι-VM--XMPNPM ἐκ-P μηρός-N2--GPM αὐτός- D--GSM ὅτι-C γυνή-N3K-NPF πολύς-A1A-NPF εἰμί-V9--IAI3P αὐτός- D--DSM

31 καί-C παλλακή-N1--NSF αὐτός- D--GSM εἰμί-V9--IAI3S ἐν-P *συχεμ-N---DSM καί-C τίκτω-VBI-AAI3S αὐτός- D--DSM καί-C γέ-X αὐτός- D--NSF υἱός-N2--ASM καί-C τίθημι-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *αβιμελεχ-N---NSM

32 καί-C ἀποθνήσκω-VBI-AAI3S *γεδεων-N---NSM υἱός-N2--NSM *ιωας-N---GSM ἐν-P πόλις-N3I-DSF αὐτός- D--GSM καί-C θάπτω-VDI-API3S ἐν-P ὁ- A--DSM τάφος-N2--DSM *ιωας-N---GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM ἐν-P *εφραθα-N---DS *αβιεσδρι-N---GSM

33 καί-C γίγνομαι-VBI-AMI3S καθώς-D ἀποθνήσκω-VBI-AAI3S *γεδεων-N---NSM καί-C ἐπιστρέφω-VAI-AAI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM καί-C ἐκπορνεύω-VAI-AAI3P ὀπίσω-P ὁ- A--GPM *βααλιμ-N---GPM καί-C τίθημι-VAI-AAI3P ἑαυτοῦ- D--DPM ὁ- A--DSM *βααλ-N---DSM διαθήκη-N1--ASF ὁ- A--GSN εἰμί-V9--PAN αὐτός- D--DPM αὐτός- D--ASM εἰς-P θεός-N2--ASM

34 καί-C οὐ-D μιμνήσκω-VSI-API3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM ὁ- A--GSM ῥύομαι-VA--AMPGSM αὐτός- D--APM ἐκ-P χείρ-N3--GSF πᾶς-A3--GPM ὁ- A--GPM θλίβω-V1--PAPGPM αὐτός- D--APM κυκλόθεν-D

35 καί-C οὐ-D ποιέω-VAI-AAI3P ἔλεος-N3E-ASN μετά-P ὁ- A--GSM οἶκος-N2--GSM *ιεροβααλ-N---GSM αὐτός- D--NSM εἰμί-V9--PAI3S *γεδεων-N---NSM κατά-P πᾶς-A3--APN ὁ- A--APN ἀγαθός-A1--APN ὅς- --APN ποιέω-VAI-AAI3S μετά-P *ἰσραήλ-N---GSM

   

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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.