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Index to the Apocalypse explained of Emanuel Swedenborg online

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It is to be observed that the word tribe is expressed in He-
brew.by the same word (matteh) with which staff is often
expressed : hence by "twelves staves" {Num. xvii. 6) are
signified the same things as by " the twelve tribes " (n.

Aaron's staff flowered and brought forth almonds, for the
reason that his staff represented and thence signified truth
from the good of love (n. 727^).

"The staff (matteh) of strength" {Jer. xlviii. 17) is divine
truth in the natural sense, and "the staff (maoqel) (English
versions 'rod,') of beauty" is divine truth in the spiritual
sense (n. 727a).

In Isaiah (iii. i) it is said, "Behold the Lord, Jehovah Zeba-
oth , doth take away from Jerusalem and from Judah the staff
(bacuius, mash'en) and the staff (scipio, the feminine mash'enah) ;

the whole staff (bacuius, mish'an) of bread, and the whole

staff (bacuius, mish'an) (here, however, we find "scipio" in n. 433*,) of


water." Whereas "staff [iacuius)" signifies the power of
divine truth, it also signifies the power of resisting falsities
and evils. By " removing the whole staff of bread and
the whole staff of water " is signified to take away all the
good and truth of the church ; and when these are taken
away there is no longer any power to resist evils and falsi-
ties (n. 727^); "to remove all the staff (tacuius) of bread
and all the stay (scifio for baculus) of water" signifies all the
good of love and truth of faith ; "staff {iacuius) " and "staff
{scipio) " are the powers and hence all things of spiritual life
(n- 4330-

"To lean upon the staff {iacuius, mish'eneth) of a bruised reed"
(Tja. xxxvi. 6) signifies to trust one's own power of per-
ceiving truths, and of reasoning about them from proprium
(n. 627* ; compare n. 72715).

"The staff (fr sceptre) {baculus, shebhet) of wickedness" {^Ps.
cxxv. 3) signifies the power of the false from evil (n. 7273).

By " a staff {baculus, bhabdos)" which " the reed " was like {Apoc.
xi. i), is signified power (n. 627a).

"Baculus (staff) " further represents

MATTEH, Exod. vii. 9, 10 (n. 654»i) ; verses 9, 10, 12, ij, 17, ig,
20 (n. 727a); viii. 5, 16, 17 (n. 727a); ix. 23 (n. 727a);
X. 13 (n. 727a) ; xiv. 16 (n. ^2^a) ; xvii. 5, 9 (n. 7270) ;

Lev. xxvi. 26 (n. 727^) ;

Num. xvii. 2, 3 (n. 431a, 727^) ; xx. 8, 9, 11 (n. 727a) ;

Ps. cv. 16 (n. 727^) ; ex. 2 (n. 727a) ;

Isa. xiv. 5 (n. 727*) ;

Ezek. iv. 16 (n. 727^) ; v. 16 (n. 386^, 727^) ; xiv. 13 (n. 727^) ;

Hub. iii. 14 (n. 727a) :
MAOQEL, Hos. iv. 12 (n. 376^-, 727^) :
SHEBHET, Isa. XXX. 31 (n. 727,5);

Jer. X. 16 (n. 727a); li. 19 (n. 727a);

Zech. X. II (n. 5x8^, 654?, 7273).

"The rod {virga, shebhet) of the mouth of Jehovah," which
shall smite the earth (^Isa. xi. 4) signifies truth in ultimates
which is the truth of the sense of the letter of the Word
(n. 304^).

" To pass under the rod (shebhet) " {Esek. xx. 37) is, to suffer
hard things (n. y^od).

"Thy rod {virga, shebhet) and thy staff {baculus, mish'ENETh) will

comfort me" (JPs. xxiii. 4), signifies that spiritual divine
truth together with natural divine truth will protect, because
they have power : " the rod" is spiritual divine truth, "the
staff" is natural divine truth ; and they are named together,
with reference to the power of protecting (n. 727a).
" Rods {virga, matteh) of Strength " {Ezek. xix. 1 1) signify di-
vine truth in respefl to power (n. 727a).


"A rod" and "a staff" in the opposite sense, also signify the
power of the infernal false : and thus they signify the in-
fernal false as to power (n. 727,5).

"A rod (virga, matteh) of brandies" {Esek. xix. 14) is the false
of do6lrine, in which falsity is evil (n. 504«).

"A rod (virffa, RHABDos) of iron" {Afioc. xii. 5) is the power of
natural truth from spiritual (n. 726; compare n. I'jG).

" Virga (a rod) " further represents

SHEBHET, Ps. 11. 9 (n. 727*);

Isa. ix. 4 (n. 7274) ; x. 5, 24 (n. 727^) ; xi. 4 (n. 727a) ; xiv.

5. 29 ("• 727*) ;

Lam. iii. i (n. 727*);

Micah V. i (n. 727a) ; vii. 14 (n. 727a) :
MATTEH, Isa. XXX. 32 (n. 727*) •
RHABDOS, Apoc. 11. 2"] (ii. 176) ; xix. 15 (n. 176).

Roll {Voiumen). — Wherever the word "book" occurs in the Word,
by it is meant a roll ; for in ancient times they wrote on
parchments which were rolled up ; and a parchment was
called a book, and a roll {or volume) of a book (n. 299).
{See Book.)

" Voiumen (a roll) " represents

M'GHILLAH, Ezck. U. 9 (n. 222*, 299);

Zech. V. 2 (n. 675*):
SEPHER, ha. xxxiv. 4, where the English versions have "scroll"
(n. 299).

Roll, Wallow ( Volvere), — Grievous mourning and pain on account
of the loss of the good and truth of the church, are sig-
nified {yer. vi. 26) by "girding themselves in sackcloth,
and rolling {or 'wallowing') (palash) in ashes " (n. 637^).

Roll down, Roll away {Devoivere). — Destruction and damnation

through falsities of evil, is signified ( J^er. li. 25) by " I will
roll thee down (galal) fiom the rocks" (n. 405^, 41 le).

That "an angel rolled away (apokulio) the stone from the door,
and sat upon it," {Matt, xxviii. 2,) signifies that the Lord
moved away all the false that had closed the way of access
to Himself, and that He opened the divine truth (n. 400^).

To be rolled together (Convoivi). — That "the heavens shall be

rolled together (galal) as a scroll" {Isa. xxxiv. 4), signifies
their dissipation (n. 403* ; compare n. 404).

" The heavens departed as a book {or scroll) that is rolled up
(EiLisso)" {Apoc. vi. 14), signifies that the spiritual man
was closed up (n. 404).

Rolls, Balls {Glomera, Glomeres). — By "rolls (balls Or bales) (gslom) of


blue, and broidered work" {Ezek. xxvii. 24; the authorized

version has " clothes," margin " foldings ;" the revised version has " wrap-
pings," margin " foldings "), are signified all spiritual and nat-
ural truths (n. 576 ; compare n. 195^).

Rome {^Roma), Romans {Romani). — In regard to "the seven moun-
tains " upon which the woman was seen sitting {Apoc. xvii.
9), there is the belief that they are the seven mountains
of Rome, where the papal throne is ; but admitting that
Rome also is meant, still by "the seven mountains" are
signified the good things of the Word, adulterated and
profaned ; for the Word is spiritual in every part, and this
is the spiritual in it (n. 1062).
Because "fire" in the supreme sense signifies the Lord's di-
vine love, it was therefore commanded that fire should
burn continually upon the altar, and that they should take
of that fire for the incense. From this cause, with the
Greeks and the Romans a perpetual fire was among their
religious [ordinances] of which the vestal virgins had
charge (n. 504a).
By "Jerusalem" is meant the church as to dodlrine ; and by
"Jerusalem compassed with armies" i^Luke xxi. 20) is
meant the church occupied by falsities. There is the be-
lief that these things were said concerning the destru6lion
of Jerusalem by the Romans ; but from the particulars in
the chapter it is evident that it treats of the destrudlion of
the church in its end. Nevertheless this does not pre-
clude the meaning of the destru6lion of Jerusalem, in the
sense of the letter ; but that destruftion represented and
thence signified the destruftion of the church in its end
(n. 5730-

Roof, Housetop (Teaum). — "A house" signifies a man as to all the
interior things of the mind : and therefore " the roof of
the house (doma)" {Mark xiii. 15) signifies the intelligence
that is from genuine truths, and likewise the genuine truths
through which there is intelligence (n. 405/).

Root {Radix).— Th^A David, might represent the Lord as to divine
truth, the Lord was pleased to be born of the house of
David, and also to be called " the Son," " the Root (sUrps),"
and "the offspring of David;" also "the Root (radix) of
Jesse" (n. 205).
The Lord, as to the Human, is called "the Root (radix) of
David," for the reason that all divine truth is from Him,
as all things have existence and continue in existence from
their root ; for the same reason also He is called " the Root
of Jesse," Jesse being put for David, because he was Da-
vid's iather (n. 310; compare n. 175a, 2781;, 307).


By "roats" {Esek. xvii. 6) are signified sciencesi and by
"branches" knowledges of truth and good (n. 281a).

By " a tree planted by the waters " ( Jer. xvii. 8) is meant the
man with whom there are truths from the Lord ; " it send-
eth out its roots by the river" signifies the extension of
intelligence from the spiritual man into the natural man
(n. 481).

"To kill the root with famine" {Isa, xiv. 30) sjgnifiies to per-
ish utterly, from the absenpe of good ; "the root " is all
that from which one lives (n. 315c)-

"The serpent's root" {Isa. xiv. 29) is faith separ;ate from
charity (n. 3863).

"Radix (a root) " represents

SHORESH./jra.xi. lo(n.i7S<i); xiv. 29 (n. 386^) ; verse 30 (n. 31SC) ;

yer. xvii. 8 (n. 48i) ;

Esek. xvii. 6 (n. 2813) :
RHizA, A^oc. T. S (n. 2^Sc, 310).

Enroot {RadUare). — Whereas the internal of the phurch is

founded upon its externals, and the internals are thence
multiplied and made fruitfpl, it is said {_Isa. xxvii. 6) that
"Jacob shall enroot (shaba.sh) them that, are to come, and
Israel shall blossom and flourish" (n. T\id).

{Stirps). — That David might represent the Lord as to divine

truth, the Lord was pleased to be born of the house of
David, and also to be called " the Son," '' the Root (hhiza),"
and "the offspring" of David {Apoc. xxii. 16) (n. 205;
compare n. 179).


Root up (Eradicare). — " Lest haply while ye gather up the tares

ye root up (ekhizoo) the wheat together with them " (Matt.
xiii. 29), signifies that so truth from good; and its increase
would perish also (n. 911a; compare n. 426).

Rot. — {See Fall away.')

Rotten rags. — {See Worn out.)

Roundabout) Circuit {Circmtus). — {See Around.')

By "the places roundabout (sabhibh) " {Ezek. xxxiv. 26) is sig-
nified that which is without or below (n. 340c ; compare
n. 6441;).

By "the places roundabout Jerusalem" {yer. xvii. 26) are
signified truths of doftrine in the natural man (n. \\<)b\.

By "the places roundabout the hill of Jehovah " {Ezek. xxxiv.
26) are meant all who are in truths of do<Srine and thence
in the good of charity (n. (oa^-

"To be gathered together from roundabout" {Ezek. xxxix.


17 ; the English versions have " on every side "), signifies that they

who are without the church are to be gathered together
from all sides (n. S^oe).

See also jfer. xxxiii. 13 (n. 453^) ;

£zeA. xvi. 33 (n. 6g^d); xxxvii. 21 (n. 433^).

"Six wings in circuit (^r ' roundabout ') (kuklothen)" {Apoc.
iv. 8), denotes the spiritual Divine as around the celestial
Divine {concerning which see much more n. 283a).
See also Apoc. iv. 3 (n. 269).

Rouse, Raise, Awake (SxcUare). — (See Shake.)

"Excitare (to rouse)" represents words that have various
renderings in the English versions : it is the rendering of

<UR, Ps. Ivii. 8 (n. 323*) ;

Isa. xli. 25 (n. 40ie); xlv. 13 (n. 706^, Slic); li. 17 (n. 724<ir,
1057) ; lii. I (n. 8S0rf) ;

Jer. 1. 41 (n. 275^) :
QUM, Gen. xlix. 9 (n. 2783) ;

Hab. i. 6 (n. 8ii<s) :
RAGHA<, ha. li, 4 (n. 406^).

Rowers {Semites). — {See Oar.)

They who teach, lead, and rule, are meant {Esek. xxvii. 27,
28) by "the shipmaster," "pilots," "rowers (shut) " and
"mariners ;" by " those that hold the oar" (verse 29) are
signified the intelligent (n. 5140).

Royalty (Regium). — The spiritual heavens constitute the Lord's
royalty ; but the higher heavens, where the celestial angels
are, constitute His priesthood ; for His royalty is divine
truth, and His priesthood is divine good (n. 831 ; compare
n. 27, 155, 850a).

Ruby {Rutinus). — {See Fiery sfone.)

The ruby has its name from a word meaning red. From this
"the ruby" signifies truth of celestial good (n. 364*).

"Rubinus (the ruby)" represents

lODHEM, Exod. xxviii. 17, Tfhere the authorized version has "jorifs-
us" in the text, and "ruby" in the margin (n. 364*);
xxxix. 10 (n. 364*) ;
Ezek. xxviii. 13 (n. 364*).

Rule {Regere). — "To rule (poiMAiNo) " {Apoc. ii. 27) signifies to chas-
tise (n. 176).

Ruhr ef the feast [ArcMtricHnus). — By " the ruler (or governor) of
the feast (architriklinos)" (John ii. 8, 9), they are meant
who are in knowledges of truth (n. 376^).

Ruminating. — (See Stomach.)


Run (Currere). — "Currere (to run)" is the rendering of

BUTZ, Dan. viii. 6 (n. 3i6<r);
>^/u. 7(11.783).

By "running (trecho) to war" {Apoc. ix. 9) is signified zeal
for fighting (n. 558).

See also Matt, xxvii. 48 (n. 519a).

{Discurrere). — By " running (shaqaq) " {Nahum ii. 4) is signified

to wander (n. 652^).

" To run (shut) through the streets, and to seek in the villages
of Jerusalem " {_yer. v. i), is to see and to explore in the
do6lrinals of that church (n. 14I15).

Running over {Superfluens). — That the quantity and the quality

of the spiritual affe6tion that man has, will be filled to
eternity, is meant (^Luke vi. 38) where it is said, "Good
measure, pressed down, shaken together, and running over
(huperekohunomai), shall be given into your bosom " (n.

Rush {yuncus). — By "rush ('aghmon)" {Isa. xix. 15) is signified the
sensual scientific, which is ultimate truth (n. 559 ; compare
Isa. xxxv. 7, n. 7i40-

"yuncus (a rush)" represents

GOME>, Isa. xxxv. 7 (n. 714c).

Sabbath {SaHatum). — {See Lord's Day.)

By "the Sabbath" is signified the union of the Divine itself
and the Divine Human, in the Lord ; it also signifies con-
junftion of the Lord with heaven and the church, and
thence marriage of good and truth with the man who is
being regenerated (n. 965 ; compare n. 54, 2o8/5, 223^,
39i<r, 449*, 701^).
As such things were represented by the Sabbath, it was there-
fore the principal representative of all things belonging to
worship in the Israelitish Church, and most holy com-
pared with the other representatives ; for primary in all
things of worship is the acknowledgment of the Divine in
the Human of the Lord (n. 965 ; compare n. 365A).

The Sabbath had its name from quiet, or peace (n. 365A).

Quiet {or rest) on the day of Sabbath, signified the state of
union of the Divine itself and the Divine Human in the
Lord ; because in this union the Lord had rest, and
thereby there is peace and safety in the heavens and in the



earths. In the relative sense, rest on the Sabbath day sig-
nified conjundion of man with the Lord, because when
there is this conjundion man then has peace and safety
(n. 965 ; compare n. 365A, 701^).

The Lord had two states : His first state was when He was
Divine Truth, and fought from this against the hells and
subjugated them ; the second was when He became Divine
Good, by union with the Divine itself that was in Him.
The former state was signified in the supreme sense by
"the six days of labor;" and the latter by "the Sabbath."
The man who is being regenerated has two states : the
first is while he is in truths, and by truths is being led to
good, and into good ; the other is when he is in good.
When man is in the first state, he is then in combats or
tempta.tions ; but when he is in the other state, he is in the
tranquillity of peace. The former is the state signified by
"the six days of labor" preceding the Sabbath, and the
latter is the state signified by "rest on the Sabbath day"
(n. 965 ; compare n. 365A, 701^).

After the Lord united His Divine with His Human then this
holy representative ceased, and the day was made a day
of instrudlion (n. 54) : at tliis day the day of the Sabbath
is not representative, but is a day of instrudion (n. 965) :
the Lord's day is the day of the Sabbath (n. 54).

" To do work on the Sabbath day " signified not to be led by
the Lord, but by oneself; and thus to be disjoined from
the Lord (n. 965).

By "falling into a pit" {Luke xiv. 5) is signified falling into
what is false, and into the evil of what is false; "to be
drawn out on the Sabbath day" signifies to be instrudled,
and thus to be led out of the false and the evil ; the " Sab-
bath day " here signifies the Lord in what belongs to in-
strudlion and dodrine ; wherefore He calls Himself " the
Lord of the Sabbath" (n. 537a).

" Sabbatum, (Sabbath)" represents

SHABBATH, Exod. XX. 8 (ll. 965):

SABBATON, Mark ii. 28 (n. S37a).

Year of Sabbath [Sabhatarius annus).

(See articles n. 304^, 388<.)

Sabeans {Saiaei). — Knowledges of truth and good are signified by
"the Sabeans" {/sa. xlv. 14), who are called "men of

length " (in the English vers^jns " men of stature ") fi'Om gOod (n.


Sabre. — (See Sword.)

Sachariab. — {See Zechariah.)

Sack, Sackcloth {Saccus). — In ancient times, when the externals of
the church consisted of mere correspondences and thus
of representatives of spiritual things, mourning was repre-
sented by many things that were significative. " Rending
their garments and putting on sackcloth " signified mourn-
ing because of the desolation of truth and good in the
church, and because of the absence of their reception ; for
"garments " in general, signified the truths of the church ;
and consequently "the rending of garments" signified
grief that the truths of the church were hurt, and as it were
torn by falsities : and " putting on sackcloth " signified
mourning because of the deprivation of good and truth,
and thence the vastation of the church (n. 6370).

"Saccus (sack, sackcloth,) " is the rendering of

SAQ, Gen. xxxvii. 34 (n. 637a) j
2 Sam. iii. 31 (n. 63711) ;

1 Kings xxi. 27 (n. 637a) ;

2 Kings vi. 30 (n. 637a) ; xix. i (n. 637a) ;
>3xvi. 15 (n. 6373);

Ps. XXX. II (n. 6373) ; xxxv. 13 fn. 637*); Ixix. 11 (n. fiyjby,
Isa. iii. 24 (n. 637^) ; xv. 3 (n. 637^, 652,:) ; xx. 2 (n. 240^) ;

xxii. 12 (n. b\ie, 637^); xxxvii. i, 2 (n. 63711); Iviii. 5

(n. 637*) ;
Jer. IV. 8 (n. 637*); vi. 26 (n. 637^); xlviii. 37 (n. 637^);

xlix. 3 (n. 6373) ;
Lam. ii. 10 (n. 637*);

Ezek. vii. 18 (n. 637*) ; xxvii. 31 (n. 637^) ;
Dan. ix. 3 (n. 637a);
yo^/i. S, I3(n. 637^);
Amos viii. 10 (n. 6373) ;
Jonah iii. 5, 6, 8 (n. 637a) :
SAKKOS, Matt. xi. 21 (n. 637^);
Luke X. 13 (n. 637^) ;
Apoc. vi. 12 (h. 372*, 40I») ; xi. 3 (n. 637a).

Sacrament of the Supper {Sacramentum Cenae). — {See Holy Supper.")

Exhortations to those who are coming to the Sacrament of
the Supper are found in the Latin editions of this work,
quoted in their original English (n. 250^, 254 ; see also n.

Sacred Repository, Shrine {Sacrannm). — Divine truth, such as it is
in the heavens, and from which the angels have wisdom,
lies concealed in the sense of the letter of the Word as in
its sacred depository (n. 1067).

Sacred Scripture (ScHptura Sacra).— {See Word.)

Sacred Scripture, or the Word, is divine truth proceeding


from the Lord ; and the proceeding Divine is the Lord
Himself in heaven and in the church ; therefore when it
is said that "the Scriptures (ghaphe) testify of Him" (^John
V. 39), it means that the Lord bears witness of Himself
(n- 635).

Sacrifice {Sacrifidum). — Sacrifices were begun first by Eber, and
were afterwards in use with his posterity (n. 3911^,*).

The' Ancient Church had no knowledge of sacrifices ; and
when they were instituted by Eber, it regarded them as
abominable (n. 391A).

Sacrifices were not of commandment ; they were permitted
only (n. 391A).

Sacrifices of animals of various kinds were permitted on ac-
count of their signifying spiritual things, and natural things
from spiritual origirl (n. 650a!).

In the Jewish Church worship consisted chiefly in sacrifices,
or in gifts to be offered on the altar (n. 39i«).

After the coming of the Lord, sacrifices were wholly abolished
(n. 391/5 ; compare n. 4441*).

" Burnt-offerings " were significative of worship from the good
of love, and "sacrifices" of worship from tniths that were
from that good (n. 39 le) ; "burnt-offerings" signified ce-
lestial things, and "sacrifices" signified spiritual things (n.

By "burnt-offerings and sacrifices" is signified all representa-
tive worship, from the good of love, and firom the truths
therefrom (n. 314c).

By "the great sacrifice" {Esek. xxxix. 17) is signified wor-
ship of the Lord from faith and love ; for this was repre-
sented in a general way by sacrifices (ri. 650«).

" Sacrificium (a sacrifice)" represents

JiebHach, ^Xdd. xxiii. 18 (ri. 329(?);
Lev. iii. i, 3, 6 (n. 725^);
Ps. li. 19 (n. 39i«) ;
Isa. xliii. 23 (n. 3240?);

Jir. xvii. 26 (n. 324,/, 449^, 491) ; xxxiii. 18 (n. 444^) ;
Ezek. xxxix. 17 (n. 329^, 388/, 6i7rf, 650^).

To sACriticB {SacHficarc). — "To sacrifice" and "to offer in-
cense " signify worship (n. 324<?,« ; compare n. 340a;),

In the opposite sense, "to sacrifice" and "to offer incense"
signify worship from falsities of doftrine, which are from
man's own intelligence (n. "^21^(1 ; compare n. 725^).

" To sacrifice a man " (^Hos. xiii. 2), signifies to destroy spir-
itual life (n. 587c).


"Sacrificare (to destroy)" represents
ZABHACH, Isa. Ixv. 3 (ii. 324^);
Ezek. xxxix. 19 (n. ■i^'jd) ;
Hos. xiii. 2 (n. 587<r) ;
Mai. i. 14 (n. 725*).

Sad ( Tristis). — " Shall be sad ('abh»l) " and " languish " {Isa. xix. 8),
signifies hard labor (n. 654A ; in A.C., n. 991, we find " lugen"

which corresponds with " shall mourn," the rendering of the, revised ver-

Safeguard, Protection {Tuteid). — By "cherubim" in the Word are
meant guard and proteftion, that the holy things of heaven
may not be violated, and that the Lord may not be ap-
proached except by love: by "cherubim," therefore, is
signified the sense of the letter of the Word, for this guards
and protefts (n. 1088 ; compare n. 717c, Ti>9^^-
{See Cherub.)

Safely.— {See Confidently.)

Safety {Saius). — {See Save.)

Sailor, Mariner {Nauia). — By "the master" or "pilot" {Apoc. xviii.
17) are signified those who are in wisdom ; by " those do-
ing business on ships," those who are in intelligence ; and
by " sailors (nautes) " those who are in knowledge (n.
1 170).

"Naufa (a sailor, a mariner,) " represents

MALLACH, Ezek. xxvii. 27, 29 (n. 5383).

Salem (Sckaiem). — By "Salem" is signified peace. From the word
meaning peace, Jerusalem was also called shslomim ; and
Melchizedeh, who was priest to God Most High, was king
of Salem (n. 365/; compare n. 376^).
By "Salem" is signified the spiritual kingdom, where is gen-
uine truth (n. 357<^).

Salt {Sat), Sa/tness (.Sa/ja^o).— By "salt" is signified the desire of
truth for good, from which comes conjunftion of the two
(n. 7oi«).

"To go to salt" {Esek. xlvii. 11), signifies not to receive spir-
itual life, but to remain in life merely natural (n. 342^).

" SaltneSS " {Ps. Cvii. 34 ; see margin of authorized version) is de-
vastation of truth by falsities (n. ']2pb).

The devastation of all truth is signified {Zeph. ii. g) by "the
pit of salt" (n. 653^).

"Sal (salt) " represents

MELACH, Lev. ii. 13 (n. 7oi«);


£zei. xlvii. ii (n. 342*);
ZepA. ii. 9 (n. 053*).

"Salsugo (saltness) " represents .
M=LECHAH, Ps. cvii. 34 (n. 730i).

Salute {Saiutare). — " Salufare (to salute) " represents

ASPAZOMAi, Matt. X. 12 (n. 365*).

Samaria. — By "Samaria" is signified the spiritual church, or the
church in which charity and faith make one (n. 391^, 576).

By "Samaria" where the Israelites were, is signified the spir-
itual church in which is spiritual good, which is the good
of charity towards the neighbor; but by "Jerusalem"
where the Jews were, is signified the celestial church, in
which celestial good is the essential, which is the good of
love to the Lord (n. 653a).

By "Samaria" is meant the spiritual church, as to truths of
do6trine (n. 695^).

After it had become perverse, then by " Samaria " was signi-
fied the church in which charity was separated from faith
(n. 391^).

By "Samaria" is meant the church as to falsities of doftrine
(n. 695<f).

Because by "the calf" is signified the good of the natural man,
and its truth which is scientific, therefore after they applied
the scientifics of the church to what was magical and idol-
atrous, they turned the calf into an idol : hence there was
the calf in Samaria (n. 279^).

(See n. 160, 163, 193a, 2230 240^, 279^, 314^, 355/, 374^, 3915-,*,
483^, 513^, 555^, 576, 637a, 653a, 654/, (,<)Sd, 714c, 724^.)

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