3021、“请把手放在我大腿底下”表示属世人照着它的能力对婚姻之爱的良善所承担的义务。这从“手”和“大腿”的含义清楚可知：“手”是指能力（参看878节）；“大腿”是指婚姻之爱的良善，如下文所述。事实上，意思是在它的能力范围内对该良善所承担的义务，这从以下考虑清楚看出来：按照古代习俗，那些承担了与婚姻之爱有关的义务之人要把手放在他们对其有义务的那个人的大腿底下，以这种方式向他起誓。这样做的原因是，“大腿”表示婚姻之爱，“手”表示能力，或竭尽所能。因为人体的所有部位都对应于大人，也就是天堂中的属灵和属天事物，如前所示（2996， 2998节）；蒙主的神性怜悯，后面我会充分说明这一点。大腿本身和腰部一起对应于婚姻之爱。这些事对上古时代的人来说，是众所周知的；这就是为何他们有那么多基于这种对应关系的仪式或习俗，其中包括：当他们要承担执行与婚姻之爱的良善有关的某件事的责任时，就把手放在大腿底下。关于这些事或对应关系的知识在古人当中最受推崇，是构成他们知识和聪明的首要事物之一；但如今，这种知识完全遗失了，并且遗失得如此彻底，以至于人们竟不知道任何对应关系的存在；因此，一些人听说此处所描述的仪式或习俗表示这些事，可能会感到惊讶。此处提到这种仪式或习俗，是因为论述的主题是亚伯拉罕想安排他的儿子以撒与他本族的某个女子订婚，并吩咐他的老仆人去执行这项任务。
如前所述，“大腿”因其对应而表示婚姻之爱，这一点从圣言中的其它经文也可以看出来，如妇人被她丈夫指控通奸时所遵循的程序。摩西五经：
祭司要叫妇人发咒起誓；祭司要对那妇人说，当耶和华使你大腿消瘦，肚腹发胀时，愿耶和华使你在你民中间成为咒诅和誓语。他叫她喝了那水以后，她若被玷污，对丈夫犯下过犯，这致咒诅的水必进入她里面变苦了，她的肚腹就要发胀，她的大腿就要消瘦，那妇人便要在她民中间成为咒诅。（民数记5:21， 27）
“大腿就要消瘦”表示婚姻之爱的邪恶，也就是通奸。这个程序中的其它每个细节都有某种具体含义，甚至连最小的细节也无不表示某种事物，尽管凡阅读圣言，却对它的神圣没有任何概念的人必定奇怪为何这些事会出现在那里。正因“大腿”表示婚姻之爱的良善，所以圣言经常提到“从大腿而出”，如论到雅各的话：
你要繁殖增多，必有一个民族和一群民族从你而来，又有列王从你大腿而出。（创世记35:11）
另一处：
所有与雅各同到埃及的灵魂，凡从他大腿而出的。（创世记46:26；出埃及记1:5）
论到基甸：
基甸有七十个从他大腿而出的儿子。（士师记8:30）
“大腿”和“腰”因表示属于婚姻之爱的事物，故也表示属于爱和仁的事物，因为婚姻之爱是一切爱的基础（参看686， 2733， 2737-2739节）。一切爱都来自同一个源头，也就是来自天上的婚姻，即良善与真理的婚姻（参看2727-2759节）。“大腿”表示属天之爱的良善和属灵之爱的良善，这一点从以下经文明显看出来。启示录：
那骑在白马上的在祂衣服和大腿上有名写着，万王之王，万主之主。（启示录19:16）
“那骑在白马上的”是指圣言，因而是指主，主就是圣言（参看2760-2762节）；“衣服”表示神性真理（2576节）；这就是为何祂被称为“万王之王”（3009节）。由此明显可知“大腿”表示什么，即表示从祂的爱流出的神性良善；祂因此也被称为“万主之主”（3004-3011节）。由于这就是主的整个性质，所以经上说祂“有写在衣服和大腿上的名”，因为“名”表示性质或品质（1896， 2009， 2724， 3006节）。
诗篇：
大能者啊，愿你大腿边佩剑，带着你的荣耀和威严！（诗篇45:3）
这论及主。“剑”表示进行争战的真理（2799节）；“大腿”表示爱之良善；“大腿边佩剑”表示祂用来争战的真理来自爱之良善。以赛亚书：
公义必作祂的腰带，真理必作祂大腿的带子。（以赛亚书11:5）
这也论及主。“公义”因论及爱之良善（2235节）而被称为“腰带”；真理因来自良善而被称为“大腿的带子”；因此，“腰”论及对良善的爱，“大腿”论及对真理的爱。
同一先知书：
必无人疲倦，也没有在祂里面绊倒的；祂既不打盹，也不睡觉；祂大腿上的带子并不放松，鞋带也不折断。（以赛亚书5:27）
这论及主。“祂大腿上的带子”和前面一样，表示对真理的爱。耶利米书：
耶和华对耶利米说，他去买一根麻布带子束腰，不可把它浸在水里；要往幼发拉底河去，将腰带藏在磐石穴中；做了这一切后，当他去把它从那地方取出时，腰带已经坏了。（耶利米书13:1-7）
“麻布带子”表示真理，用它“束腰”代表真理来自良善。谁都能看出，这些行为都是代表。然而，它们的含义只能从对应获知；蒙主的神性怜悯，这一点将在某些章节末尾予以说明。
以西结、但以理和尼布甲尼撒所看到的那些事物的含义也一样。如以西结书：
在基路伯头以上的穹苍之上有宝座的形像，仿佛蓝宝石的样子，在宝座形像以上有一个形像，仿佛人的样子在它上头。我看见仿佛火炭的形状。从祂腰以上的样子和祂腰以下的样子看见仿佛火的样子，周围有光辉。下雨的日子，云中彩虹的样子怎样，周围光辉的样子也是怎样；这就是耶和华荣耀的形像的样子。（以西结书1:26-28）
显然，这场景代表了主和祂的国度。“腰以上的样子”和“腰以下的样子”描述了祂的爱，这从“火”、“光辉”和“彩虹”的含义明显可知：“火”是指爱（934节）；“光辉”和“彩虹”是指从这爱生出的智慧和聪明（1042， 1043， 1053节）。
但以理看见：
有一人身穿细麻衣，腰束乌法精金带。祂身体如水苍玉，面貌如闪电的样子，眼目如火把，手臂和脚如擦亮的铜那么闪耀。（但以理书10:5-6）
没有人能明白这些细节的含义，如“腰”、“身体”、“面貌”、“眼目”、“手臂和脚”，除非知道它们的代表和相关的对应关系。从这些代表和对应明显可知，但以理所看到的代表了主的天国，其中：“腰”是指神性之爱，祂束腰的“乌法精金带”是指来自这爱的智慧之良善（113， 1551， 1552节）。
关于尼布甲尼撒看到的雕像，我们在但以理书读到：
这像的头是精金的，胸膛和膀臂是银的，肚腹和大腿是铜的，脚是半铁半泥的。（但以理书2:32-33）
这雕像代表教会的连续状态：“金头”代表第一个状态，该状态是属天的，因为这是一种对主之爱的状态；“银的胸膛和膀臂”代表第二个状态，该状态是属灵的，因为这是一种对邻之仁的状态；“铜的肚腹和大腿”代表第三个状态，该状态是一种属世良善的状态，“铜”表示属世良善（425， 1551节）。属世良善是对邻之爱或对邻之仁，只是这种爱或仁处于属灵良善之下的一个层级。“半铁半泥的脚”是指第四个状态，这是一种属世真理的状态，“铁”表示属世真理（425， 426节）；这也是一种与良善缺乏任何结合的状态，由“泥”来表示。由此可见“大腿”和“腰”表示什么，即首先表示婚姻之爱，由此表示一切真爱，这从所引用的经文和其它经文（如创世记32:25， 32；以赛亚书20:2-4；那鸿书2:1；诗篇69:23；出埃及记12:11；路加福音12:35， 36）明显看出来。大腿和腰在反面意义上表示与婚姻之爱和一切真爱对立的爱，也就是对自我和世界的爱（参看列王纪上2:5；以赛亚书32:10， 11；耶利米书30:6；48:37；以西结书29:7；阿摩司书8:10）。
Potts(1905-1910) 3021
3021. Put I pray thy hand under my thigh. That this signifies pledging it according to its power to the good of conjugial love, is evident from the signification of "hand," as being power (see n. 878); and from the signification of "thigh," as being the good of conjugial love, concerning which in what follows. That it is pledging to the extent of its power, is evident from the fact that they who were pledged to anything that related to conjugial love, by an ancient rite placed the hand under the thigh of him to whom they were being pledged, and in this manner they were put under oath by him; and this for the reason that the "thigh" signified conjugial love, and the "hand" power, or so far as was possible; for all the parts of the human body correspond to spiritual and celestial things in the Grand Man which is heaven, as was shown above (n. 2996, 2998); and as will be shown more fully, of the Lord's Divine mercy hereafter. The thighs themselves together with the loins, correspond to conjugial love. These things were well known to the men of the most ancient times; and therefore they had a number of rites based on this correspondence, of which one was that they placed the hands under the thigh when they were pledged to any good of conjugial love. The knowledge of such things, which was in highest esteem among the ancients, and was one of the chief things of their knowledge and intelligence, is at this day wholly lost; so completely that it is not even known that there is any correspondence; and some may therefore wonder that such things are signified by the rite here described. The rite is mentioned in the present case because the betrothing of Isaac to some one of the family of Abraham is treated of, and the discharge of the duty was intrusted to the elder servant. [2] That as before said the "thigh" from correspondence signifies conjugial love, may also be seen from other passages in the Word; as from the process enjoined when a woman was accused by her husband of adultery. In Moses:
The priest shall cause the woman to swear with the oath of cursing; and the priest shall say unto the woman, Jehovah make thee a curse and an oath in the midst of thy people, when Jehovah doth make thy thigh to fall away, and thy belly to swell. And when he hath given her the water to drink, then it shall come to pass, if she be defiled, and hath trespassed a trespass against her husband, that the waters that are accursed shall enter into her and become bitterness, and her belly shall swell, and her thigh shall fall away, and the woman shall be a curse among her people (Num. 5:21, 27). That the "thigh should fall away," signified evil relating to conjugial love, that is, it signified adultery. The other particulars mentioned in the same process signify each of them some special thing belonging to the subject, so that there is not the least thing that does not involve something, however surprising this may seem to a man who reads the Word without any idea of its sanctity. Because of the signification of the "thigh" as being the good of conjugial love, mention is sometimes made of "coming forth from the thigh"-as is said of Jacob:
Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come forth from thy thighs (Gen. 35:11). And in another place:
Every soul that came with Jacob into Egypt, that came forth from his thigh (Gen. 46:26; Exod. 1:5). And of Gideon:
Gideon had seventy sons that came forth from his thigh (Judges 8:30). [3] And as the "thighs" and the "loins" signify the things belonging to conjugial love, they also signify the things of love and charity, for the reason that conjugial love is the fundamental love of all loves (see n. 686, 2733, 2737-2739); for all loves are from the same origin, that is, from the heavenly marriage, which is that of good and truth (see n. 2727-2759). That the "thigh" signifies the good of celestial love and the good of spiritual love, is evident from the following passages. In John:
He that sat on the white horse had upon His vesture and upon His thigh a name written: King of kings, and Lord of lords (Rev. 19:16). That He who sat on the white horse is the Word, thus the Lord who is the Word, may be seen above (n. 2760-2762); also that "vesture" is the Divine truth (n. 2576); therefore He is called "King of kings" (n. 3009). Hence it is plain what the "thigh" is, namely, the Divine good which is of His love; from which He is also called "Lord of lords" (n. 3004-3011). And because this is the Lord's quality, it is said that He "had thereon a name written;" for "name" signifies quality (n. 1896, 2009, 2724, 3006). [4] In David:
Gird Thy sword upon Thy thigh, O Mighty One, in Thy glory and honor (Ps. 45:3);
speaking of the Lord; where "sword" denotes truth combating (n. 2799); and "thigh" the good of love; to "gird the sword upon the thigh" signifies that the truth from which He would fight would be from the good of love. In Isaiah:
Righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isa. 11:5);
speaking here too of the Lord; and because "righteousness" is predicated of the good of love (n. 2235), it is called the girdle of the loins;" and because truth is from good, it is called the "girdle of the thighs;" thus "loins" are predicated of the love of good, and "thighs" of the love of truth. [5] In the same:
None shall be weary nor stumble in Him, He shall not slumber nor sleep, neither is the girdle of His thighs loosed, nor the latchet of His shoes broken off (Isa. 5:27). This again is said of the Lord, and the "girdle of His thighs" denotes the love of truth, as before. In Jeremiah:
Jehovah said unto Jeremiah that he should buy a linen girdle and put it on his loins, but should not pass it through water; and that he should go to the Euphrates and hide it in a hole of the rock; and having done this, when he went and took it from the place, it was marred (Jer. 13:1-6). The "linen girdle" denotes truth, and "putting it on the loins" was a representative that truth was from good. Everyone can see that these are representatives, and their signification cannot be known except from correspondences, concerning which of the Lord's Divine mercy something will be said at the end of certain chapters. [6] So too with the signification of the things seen by Ezekiel, by Daniel, and by Nebuchadnezzar. As in Ezekiel:
Above the expanse that was over the heads of the cherubim was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above upon it. And I saw as the appearance of a burning coal, as the appearance of fire within it round about; from the appearance of his loins and upward, and from the appearance of his loins and downward, I saw as it were the appearance of fire, and there was brightness round about Him; as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about, so was the appearance of the likeness of the glory of Jehovah (Ezek. 1:26-28). That this was representative of the Lord and of His kingdom is evident; and that the appearance of the loins upward and the appearance of the loins downward has reference to His love, is evident from the signification of "fire," as being love (n. 934); and from the signification of "brightness" and a "rainbow" as being the derivative wisdom and intelligence (n. 1042, 1043, 1053). [7] Concerning Daniel it is said:
A man appeared to him clothed in linen, whose loins were girded with pure gold of Uphaz; his body also was like the tharshish stone, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and feet like the shining of burnished brass (Dan. 10:5-6). What is signified by these particulars-by "loins," "body," "face," "eyes," "arms," and "feet"-can appear to no one except from representations and their correspondences. From these it is evident that the Lord's celestial kingdom is thus represented, in which the "loins" are Divine love; and the "gold of Uphaz" with which these were girded, is the good of wisdom which is from love (n. 113, 1551, 1552). [8] Concerning what was seen by Nebuchadnezzar we read in Daniel:
The head of the statue was good gold; its breast and its arms were silver; its belly and thighs were brass; the feet were part iron and part clay (Dan. 2:32-33). By that statue were represented the successive states of the church; by the "head which was gold," the first state, which was celestial, because it was a state of love to the Lord; by the "breast and arms which were silver," the second state, which was spiritual, as it was a state of charity toward the neighbor; by the "belly and thighs which were brass," the third state, which was a state of natural good (for this is "brass," n. 425, 1551). Natural good is of love or charity toward the neighbor in a degree below spiritual good. By the "feet which were iron and clay" is meant the fourth state, which was one of natural truth (which is "iron," n. 425, 426); and also of no coherence with good (which is "clay"). From all these things it may be seen what is signified by the "thighs" and the "loins," namely, in the chief place conjugial love, and from this all genuine love, as is evident from the passages quoted, and likewise from others (Gen. 32:25, 32; Isa. 20:2-4; Nahum 2:1; Ps. 69:23; Exod. 12:11; Luke 12:35, 36). In the opposite sense also are signified the opposite loves, which are the loves of self and of the world (see 1 Kings 2:5; Isa. 32:10, 11; Jer. 30:6; 48:37; Ezek. 29:7; Amos 8:10).
Elliott(1983-1999) 3021
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. Num 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. Gen 35:11.
And elsewhere in the same author,
Every soul coming with Jacob to Egypt, who came out of his thigh. Gen 46:26; Exod 1:5.
And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judg 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. Rev 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! Ps 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. Isa 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. Isa 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, Jer 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. Ezek 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,a 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. Dan 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, Dan 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 Gen 32:25, 31, 32; Isa 20:2-4; Nahum 2:1; Ps 69:23; Exod 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; Isa. 32:10, 11; Jer. 30:6; 48:37; Ezek. 29:7; Amos 8:10.
Latin(1748-1756) 3021
3021. `Pone quaeso manum tuam sub femore meo': quod significet obstrictionem ejus quoad potentiam ad bonum amoris conjugialis, constat a significatione `manus' quod sit potentia, de qua n. 878; et a significatione `femoris' quod sit bonum amoris conjugialis, de qua sequitur: quod sit obstrictio ad illam potentiam, constat ex eo quod qui obstringerentur ad aliquod quod esset amoris conjugialis, ab antiquo ritu posuerint manum sub femore illius cui obstringebantur, et sic adjurati sint ab illo, et hoc ex causa quia `femur' significabat amorem conjugialem, et `manus' potentiam seu quantum posset; omnes enim partes corporis humani correspondent spiritualibus et caelestibus in Maximo Homine, qui est caelum, ut n. 2996, 2998 ostensum; et amplius in sequentibus, ex Divina Domini Misericordia, ostendetur; {1}ipsa femora cum lumbis correspondent amori conjugiali; haec antiquissimis fuerunt nota, quare ritus plures illis inde haerunt, inter quos etiam quod ponerent manus sub femore, cum ad quoddam bonum amoris conjugialis obstringerentur; cognitio talium, quae antiquis fuit aestimatissima et inter praecipua scientiae et intelligentiae illorum, hodie prorsus deperdita est, usque adeo ut ne quidem sciatur quod sit aliqua correspondentia, et forte inde miraturi quod talia per illum ritum significentur: hic quia agitur de {2}desponsatione {3}Jishaki filii cum aliqua ex familia Abrahami, et servo seniori dictum ut {4}officio illo fungeretur, ideo {5}hic ritus. [2] Quod `femur' significet amorem conjugialem, ex correspondentia, ut dictum, etiam ab aliis locis in Verbo constare potest, ut ex processu mandato cum mulier accusaretur adulterii a viro suo, apud Mosen, Adjurabit sacerdos mulierem juramento {6}maledictionis, et dicet sacerdos mulieri, Dabit Jehovah temet in {6}maledictionem et in adjurationem in medio populi tui, in dando Jehovah femur tuum cadens, et ventrem tuum tumentem....Cum bibendas dederit ei aquas, et fiet, si polluta et praevaricata praevaricationem in virum suum, et venient in (x)illam aquae maledictae in amaritudines, et tumescet venter ejus, et cadet femur ejus, et erit mulier in {6}obsecrationem in medio populi sui, Num. v 21, 27;quod `femur caderet' significabat malum amoris conjugialis seu adulterium; cetera quae in eodem processu, quoad singula, specialia rei significabant, sic ut ne minimum sit quod non involvit aliquod, utcumque homo qui absque sancti idea legit Verbum, miraturus cur talia. Ex significatione `femoris' quod sit bonum amoris conjugialis, aliquoties dicitur quod `egressi femur ejus,' ut de Jacobo, (m)Fructificare et multiplicare, gens et coetus gentium erit ex te, et reges ex feminibus tuis exibunt, Gen. xxxv 11:
et alibi,(n) Omnis anima veniens Jacobo ad Aegyptum, egressi femur ejus, Gen. xlvi 26; Exod. i 5:
et de Gideone, Gideoni erant septuaginta filii, egressi femur ejus, Jud. viii 30. [3] Et quia `femora, femina et lumbi' significant illa quae sunt amoris conjugialis, etiam significant illa quae sunt amoris et charitatis, ex causa quia amor conjugialis est fundamentalis omnis amoris, videatur n. 686, 2733, 2737-2739, ex eadem enim origine sunt, nempe ex conjugio caelesti quod est boni et veri, de quibus videantur n. 2727-2759; quod `femur' significet bonum amoris caelestis, et bonum amoris spiritualis, constare potest ab his locis, apud Johannem, Sedens super equo albo, habebat super vestimento suo, et super femore suo, nomen scriptum, Rex regum, et Dominus dominorum, [Apoc.] xix 16;
`sedens super equo albo' quod sit Verbum, ita Dominus Qui Verbum, videatur n. 2760-2762; quod `vestimentum' sit Divinum Verum, n. 2576, {7}ideo dicitur `Rex regum,' n. {8}3009; inde patet quid `femur,' quod nempe Divinum Bonum quod est amoris Ipsius, ex quo etiam vocatur `Dominus dominorum,' n. {8}3004-3011, hoc quia est quali Domini, dicitur quod `haberet super illis nomen scriptum,' `nomen enim significat quale, n. 1896, 2009, 2724, 3006: [4] apud Davidem, Accinge gladium tuum super femur, potens gloria tua et honore, Ps. xlv 4 [A.V. 3];
ubi de Domino; `gladius' pro vero pugnante, n. 2799, `femur' pro bono amoris; `accingere gladium super femur' est quod verum ex quo pugnaret, esset ex bono amoris: apud Esaiam, Erit justitia cingulum lumborum Ipsius, et veritas cingulum feminum Ipsius, xi 5;
ubi etiam de Domino; `justitia quia praedicatur de bono amoris n. 2235, vocatur `cingulum lumborum'; `veritas' {9}quia ex bono, dicitur `cingulum feminum'; ita `lumbi' praedicantur de amore boni, et `femina' de amore veri: [5] apud eundem, Non fessus, et non impingens in Ipso, non dormitabit, et non indormiet, et non solutum est cingulum feminum Ipsius, et non avulsa corrigia calceorum Ipsius, v 27;
de Domino, `cingulum feminum' pro amore veri, ut supra: apud Jeremiam, Jehovah ad illum, quod emeret cingulum lini, et poneret super lumbos, sed per aquam non duceret;...et abiret a Euphratem, et absconderet illud in foramine petrae;...quo facto, cum abiit, et recepit illud e loco,...corruptum erat xiii 1-7;
`cingulum lini' pro vero, {10}repraesentativum quod verum esset ex bono, erat quod `poneret illud super lumbos'; quisque videre potest quod haec repraesentativa sint, quae non sciri possunt quid significant nisi ex correspondentiis, de quibus, ex Divina Domini Misericordi ad finem {11}quorundam capitum; [6] similiter quid significant illa quae visa Ezechieli, Danieli, et Nebuchadnezzari; Ezechieli, Supra expansum, quod supra caput cheruborum, quasi aspectus lapidis sapphiri, similitudo throni; et super similitudine throni similitudo sicut aspectus Hominis super illo superius; et vidi sicut speciem prunae, sicut aspectum ignis intra {12}illam circumcirca; ab aspectu lumborum Ipsius et sursum, et ab aspectu lumborum Ipsius et deorsum, vidi quasi aspectum ignis, et splendorem illi circumcirca sicut aspectum iridis, quae est in nube in dic pluviae, ita aspectus splendoris circumcirca, ita aspectus similitudinis gloriae Jehovae, i 26-28; quod hoc repraesentativum fuerit Domini, ac regni Ipsius, constare potest, et quod `aspectus lumborum sursum et aspectus lumborum deorsum' sit Ipsius amoris, patet a significatione `ignis' quod sit amor, n. 934, et a {13}splendoris et iridis quod sit inde sapientia et intelligentia, n. 1042, 1043, 1053: [7] Danieli, Vir visus illi indutus linteis, et lumbi ejus cincti auro Uphasi, et corpus ejus sicut Tarshish, et facies ejus sicut aspectus fulguris, et oculi ejus sicut lampades ignis, et brachia ejus et pedes ejus sicut splendor aeris laevigati, x [5], 6; quid singula haec, nemini constare potest nisi ex repraesentationibus et illarum correspondentiis, ut quid lumbi, quid corpus, quid facies, oculi, brachia, pedes; ex illis patet quod Domini regnum caeleste ita repraesentatum sit, in quo Divinus amor sunt `lumbi,' `aurum Uphasi' quo cincti, est bonum sapientiae quod ex amore, n. 113, 1551, 1552: [8] Nebuchadnezzari, apud Danielem, Statuae caput erat aurum bonum; pectus et brachia ejus argentum; venter et femora ejus aes; pedes ex parte ferrum, ex parte argilla, ii 32, 33;
per statuam illam status Ecclesiae successivi repraesentati sunt, per `caput quod aurum' primus status, qui fuit caelestis quia amoris in Dominum; per `pectus et brachia quae argentum' secundus {14}status, qui fuit spiritualis quia charitatis erga proximum; per `ventrem et femora quae aes' tertius status, qui fuit boni naturalis quod est `aes,' n. 425, 1551, bonum naturale est amoris seu charitatis erga proximum in gradu infra bonum spirituale; per `pedes qui ferrum et argilla' quartus status, qui fuit veri naturalis quod est `ferrum,' n. 425, 426, et quoque nullius cohaerentiae cum bono, quod est `argilla.' Ex his constare potest quid per femora et lumbos significatur, {15}quod nempe amor conjugialis principaliter, et inde omnis amor genuinus, ut ex adductis locis patet, et quoque ex, Gen. xxxii 26, 32, 33 [A.V. 25, 31, 32]; Esai. xx 2-4; Nahum ii 2 [A.V. 1]; Ps. lxix 24 [A.V. 23]; Exod. xii 11; Luc. xii 35, 36; etiam in opposito sensu {16}amores illis contrarii, nempe sui et mundi, I Reg. ii 5, 6; Esai. xxxii 10, 11; Jer. xxx 6; xlviii 37; Ezech. xxix 7; Amos viii 10. @1 ipsum femur$ @2 dispensatione I$ @3 Isaci$ @4 officia I$ @5 talis$ @6 In this citation S probably meant to distinguish ('alah) and (m'arar), both meaning `curse'. The former occurs in lines 1, 2 and 8, that latter in line 6. In line 2 A alters maledictionem to obsecrationem but this is corrected in I. In lines 6 and 8 we should probably read obsecratae and maledictionem.$ @7 inde etiam$ @8 Neither `Rex regum' nor `Dominus dominorum' appears in the series from 3004 to 3011, but they occur in n. 2760.$ @9 i autem$ @10 significativum$ @11 cap. xxvii-xliii.$ @12 illum I$ @13 splendoris sicut irides. If correct significatione must be understood after a.$ @14 i ejus$ @15 praeter aliis in locis ubi nominantur, ut$ @16 pro amoribus A, amoris for amores I$