Covenant Making and the Right Thigh in Biblical Context

In biblical contexts, covenant making often involved symbolic acts to signify the agreement between parties. One such act was the cutting or dividing of animals, with the parties passing between the parts to seal the covenant ^{[1, 2]}. This practice is referenced in Genesis 15 and Jeremiah 34:18-19.

The "right thigh" is mentioned in the context of offerings and consecrations. In Exodus 29:22 and Leviticus 9:21, the right thigh is specified as a portion given to the priests. Abraham Ibn Ezra, a Jewish commentator, notes that the phrase "right thigh" is a shorthand for "the thigh that is on the right side," explaining the grammatical construction used ^{[11, 12]}.

The act of giving the right thigh to the priests signifies their consecration and the allocation of specific portions of the offerings to them. This practice is part of the broader context of covenant making and the establishment of the priestly order in Israelite worship ^[6].

Covenants in the biblical context were agreements between two parties, often involving mutual obligations and promises. They were used for various purposes, including establishing friendship, securing assistance in war, and promoting commerce ^[4]. The Hebrew word "berith" and the Greek word "diatheke" are used to describe these covenants, with "diatheke" sometimes translated as "testament" in the New Testament ^{[1, 2]}.

The biblical concept of covenant is central to understanding the relationship between God and humanity. God's covenants with individuals and the community, such as those with Noah and Abraham, are pivotal in the biblical narrative. These covenants are characterized by God's initiative and the establishment of specific obligations and promises ^{[1, 5]}.

The New Testament develops the concept of the new covenant, which is seen as a fulfillment of Old Testament prophecies, such as Jeremiah 31:31-34. This new covenant is understood as being established through the redemptive mission of Jesus Christ ^{[10, 7]}.

The practice of covenant making and the symbolism associated with it, including the allocation of the right thigh, highlight the significance of these agreements in biblical contexts. These practices and concepts underpin the theological understanding of God's relationship with humanity and the community of faith. The right hand is also used symbolically in the New Testament, as seen in Acts 3:7, where Peter takes a lame man by the right hand to heal him ^[3].

The theological significance of covenant making is further developed in Reformed and Protestant traditions, which emphasize the covenant as a central aspect of God's interaction with humanity. Calvin's commentaries on Genesis and Isaiah provide insights into the Reformed understanding of covenant theology ^{[8, 9]}.

The biblical concept of covenant making, including the symbolic acts associated with it, remains a crucial aspect of understanding the biblical narrative and its theological implications. The allocation of the right thigh to the priests serves as a specific example of the symbolic practices involved in covenant making and the consecration of the priestly order.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
Easton's Bible Dictionary “Easton's Bible Dictionary: Covenant — A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith o”
Acts “He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. -- Acts 3:7”
Torrey's Topical Textbook “Torrey's Topical Textbook: Covenants — Agreements between two parties -- Ge 26:28; Da 11:6. Designed for Establishing friendship. -- 1Sa 18:3. Procuring assistance in war. -- 1Ki 15:18,19. Mutual protection. -- Ge 26:28,29; 31:50-52. Establishing peace. -- Jos 9:15,16. Promoting commerce. -- 1Ki 5:6-11. Selling land. -- Ge 23:14-16. Conditions of Clearly specified. -- 1Sa 11:1,2. Conformed by oath. -- Ge 21:23,31; 26:31. Witnessed. -- Ge 23:17,18; Ru 4:9-11. Written and sealed. -- Ne 9:38; 10:1. God often called to witness -- Ge 31:50,53. When confirmed, unalterable -- Ga 3:15. Made by passing”
Genesis “Now come, let us make a covenant, you and I; and let it be for a witness between me and you.” -- Genesis 31:44”
Torrey's Topical Textbook “Torrey's Topical Textbook: Circumcision — Instituted by God -- Ge 17:9,10. Described -- Ge 17:11; Ex 4:25. Enforced by the law -- Le 12:3; Joh 7:22. Called the Covenant of circumcision. -- Ac 7:8. Circumcision in the flesh. -- Eph 2:11. Concision. -- Php 3:2. A painful and bloody rite -- Ex 4:26; Jos 5:8. Promises to Abraham previous to -- Ro 4:9,13. A seal of the covenant -- Ge 17:11; Ro 4:11. Introductory Jewish ordinances -- Ga 5:3. Outward sign of -- Ro 2:28. Inward grace -- Ro 2:29. Necessary to enjoying the privileges of the Jewish State -- Ex 12:48; Eze 44:7. Was performed On males home”
Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.1: Index of Scripture References Genesis 1:1 1:27 1:27 3:17 3:17 3:18 4:11 4:13 4:14 6:5 7:11 8:1 10:4 10:11 11:29 11:31 11:31 12:1 12:1 12:17 14:6 14:16 15:1 17:7 17:7 19:24 19:37 20:2 20:8 20:14 21:2 21:5 25:1 25:14 25:14 27:38 27:38 32:3 32:10 32:12 36:8 36:9 Exodus 3:8 7:13 8:15 13:3 13:5 13:8 13:14 13:17 14:14 14:21 14:22 15:10 17 18:21 19:5 19:6 19:6 19:6 19:6 20:1 20:2 20:24 20:25 23:32 27:1 29:45 33:3 34:6 34:6 34:15 34:30 Leviticus 19:9 19:10 26:3-13 26:8 26:12 26:12 26:16 Numbers 3:1-4:49 10:36 12:6 13:22 23:19 24:13 30:3 32:34 Deutero”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
Jeremiah (Protestant academic) “Tyndale House on Jeremiah 31:31: 31:31 The day of the new covenant was realized when Jesus Christ accomplished his redemptive mission on earth (see Heb 8:8-12).”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 29:22: THE RIGHT THIGH. The thigh that is on the right side 93 The word shok (thigh) is feminine. Hence our verse should have read, shok ha-yeminit , rather than shok ha-yamin (the right side). Hence I.E. points out that shok ha-yamin is short for shok tzad ha-yamin (the thigh that is on the right side). Tzad is masculine. Hence the use of the masculine form yamin . and the breast were taken from the ram of consecration. From that day on, the thigh and the breast of peace offerings were to be given to Aaron and his sons. 94 See Lev. 7:34; 10:14,15. However, Moses alo”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 9:21: AND THE RIGHT THIGH. 33 Hebrew, shok ha-yamin . From this one and that one. 34 From the ox and the ram. The word shok (thigh) is connected to the word ha-pe’ah (corner), or ha-tazad (side). 35 Our verse should be interpreted as if it read, shok ha-tzad ha-yamin or shok ha-pe’ah ha-yamin . In other words, shok ha-yamin is not to be rendered the right thigh , for ha-yamin (the right) is not an adjective describing shok (thigh). If ha-yamin (the right) were an adjective describing shok (thigh), our phrase would have read, ha-shok ha-yamin , rather than shok ha-”

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