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Sixteen (Sededm). — The number "sixteen" has similar signification
with "four" and with "two." All these numbers are pre-
dicated of things that are good, and in the opposite sense
of things that are evil ; for the greater numbers produced
by multiplication have similar signification with the smaller
and simpler numbers from which they are produced by
multiplying (n. 924).

Sixtli (Sextus). — That "there came darkness over all the land" for
three hours, namely, "from the sixth (hektos) hour to the
. ninth" {Luke xxiii. 44, 45), signified that there was mere
falsity, and absolutely no truth whatever : for the number
" three " signifies full, the whole, and altogether ; and " six "
and " nine " signify all things in the complex, in this case
all falsities and evils (n. 401^).

Sixty {Sexaginta). — The number "sixty" signifies full time and state,
with reference to the implantation of truth ; the significa-
tion is similar to that of "three" and of "six" (n. 684s;
compare n. 532, 847).

"Sexaginta (sixty) " represents

sHisHSHiM, Dan, ix. 26 (n. 684^) :
MEXEKONTA, Apoc. xiii. i8 (n. 847).


Sixty-two (Sexa^inta el duo).— "Sixty" and "two," taken together,
signify the marriage of truth with some little good (n.

Skies, Upper clouds, Clouds {Aetheres). — " Thy truth reacheth unto
the skies (shachchaq)" (A. Ivii. 10; cviii. 4; see also Ps.
xxxvi. 5), signifies that divine light reaches even to the
highest heaven, where it is in the supreme degree (n. 541).
"The skies {or the upper clouds) sent out a voice" {Ps.
Ixxvii. 17), means influx out of the heavens (n. 594<:) ;
truths from the spiritual sense of the Word are also meant
(n- 273)-

See also Ps. Ixxviii. 23 (n. 541).

Skin, Parchment [Memtrana). — In ancient times they wrote on skins
{or parchment), which were rolled together ; and a parch-
ment was called " a book," and " the roll {or volume) of
the book" (n. 299).

{Cutis). — " Skin," from correspondence with the Greatest Man

or heaven, signifies the natural man (n. 386i:).

The shining of the skin of the face of Moses {Exod. xxxiv.
28 to the end), was significative of the internal of the Law,
for this is in the light of heaven. That he veiled the face
when he would speak with the people was because the in-
ternal of the Word was covered, and so obscured to that
people that they could not bear any of the light there-
from (n. 937).

"Shall the Ethiopian change his skin?" {^er. xiii. 23,) signi-
fies that evil cannot change its nature: "the Ethiopian"
is evil in form, because he is wholly black ; and " the skin,"
because it is the outmost of man, and corresponds to his
sensual, means his nature (n. 7803).

"Cutis (skin) " is the rendering of

BASAR, Lev. xvi. 27 {a. 730^) ;

£zek. xxxvii. 8 (n. 6591:, 665, 666) ;
'OR, Jer. xiii. 23 (n. 780*) ;

Lam. V. 10 (n. 386c, S40a, 863a).

Skirt, Flap, Wing (Ala). — By " the wing {or flap, or skirt) (kanaph)
of the cloak" (i Sam. xv. 27 ; yer. ii. 34), is signified di-
vine truth in ultimates, or all divine truth in general (n.
395c ; compare n. 2>'^gf).
" To take hold of the skirt of a man that is a Jew " {Zech.
viii. 23), is meaiit the desire of knowing truth (n. 433<^).

{See Wing.)
Train, Border, Hem {Fimbriae). — By "skirts," when said con-


cerning the Lord, is signified His divine truth in ultimates
(n. 220fl) : therefore they who touched the skirt (kbaspedon)

(authorized version "hem," revised version "border") of His gar-
ment {Matt. ix. 20, 21) were healed (n. 195c, 815*).

"Fimbriae (skirts, or hem, or train,) " represents

SHUL, Exod. xxviii. 33 (n. 1042);
Isa. vi. I (n. 220a, 253a, 285).

Slaughter (Caedes. Ouisio). — (^See Kill.)

"The slaughter (caedes. hereg) of them that are. slain" {Isa.

xxvii. 7) signifies perdition through falsities (n. 315c).
" The day of great slaughter " {Isa. xxx. 25) signifies the last

judgment, when the wicked are damned and perish (n.

315^; compare n. 405^).

See also Ezek. xxvi. 15 (n. 406^).

By "slaughter (caedes, qetebh)" and its "storm" {Isa. xxviii.

2 ; the EngMsh versions have " destroying storm,") are signified the

evils which destroy the goods of the church (n. 304^).

By "the sheep of the slaughter (occisio, h«regh*h), whose pos-
sessors slay them" {Zech. xi. 4, 5, 7) are signified those
who are in good, but are seduced by falsities of dodlrine
(n. 3150-
Slavery. — {See Servitude.')

Slaves (Mancifia). — By "souls of men" {Apoc. xviii. 13) are prop-
erly understood slaves or servants ; and by these in the
spiritual sense are signified scientific truths of the natural
man, which render service to the spiritual (n. 750^).
"Slaves {or 'bodies') (somata)" are scientific truths which are
firom the natural man; and "souls of men" are goods
corresponding to these truths, which are in general affec-
tions for knowing. "Slave" signifies scientific truth, for
the reason that the scientifics of the natural man are at-
tendants and servants to the rational man in thinking (n.

Slay (Manure), Slaughter (Maaatio). — {See Kill, Smite, Thrust

"To slay (maaare, shachat) the sons" {Isa. Ivii. 5) signifies to
extinguish truths (n. 411/).

"To prepare slaughter (maaatio, matbeach) for the sons" {Isa.
xiv. 21) signifies their destrudion (n. 1029^; compare n.
304^?, j,isd, 724^).

"Maaatio (slaughter) " also represents

tebhach, Isa. xxxiv. 2 (n. 405A).


Sleep (Somnus), Deep sleep (Somnolentia), To sleep, To slumber (Dor-
mire, Dormitare), 10 put tO sleOp (Obdormire). — While man is

in spiritual life, he is in a state of watching {or wakeful-
ness) ; but when he is in natural life separate from spirit-
ual, he is in a state of sleep ; and the things that are then
seen are like things that one sees in a dream : to lead a
life of this kind is also meant by "sleeping" and "slum-
bering " in the Word (n. 1006 ; compare n. 3550-

"To sleep (dormire, yashen) the sleep (somnus, shenah) of an age,

and not to awake " ( ^er. li. 39) signifies that they will not
perceive truths, to eternity (n. 481).

"The spirit of deep sleep (somnolentia, y^KoctinkH)" (Isa. xxix.
10) means no perception (n. 376/).

As "to watch" (or "to be awake") signifies to receive spirit-
ual hfe, "to sleep" signifies natural life without spiritual
(n. 187^ 355^:).

"To lie down and sleep (dormire)," and "to dwell" (Ps. iv. 9),

signifies to live (n. 365e).
That " they shall sleep (dormire) in the woods " (Ezek. xxxiv.

25), signifies that falsities will not infest (n. 365?).

" The chariot " and " the horse " (Ps. Ixxvi. 6) signify the doc-
trine of the church and its understanding ; these are said

"to sleep" (obdormire) (English versions have, " ca^t into a dead

sleep") when they are without truths, and when conse-
sequently the man of the church is without spiritual life
through truths (n. 187^) ; the intelledlual is in a sleep, be-
cause it has become merely natural (n. 355c)-

"Dormire (to sleep) " is the rendering of

YASHEN (verb), Ps. iv. 8 (n. 3651:); xiii. 3 (n. 187^);

y^r. li. 39, 57(n. 1873);

Ezek. xxxiv. 25 (n. 'i'°'i') '•
YASHEN (adjeftive), Hos. vii. 6 (n. 540a):

KATHEuDo, Matt. viii. 24 (n. 514^) ; xiii. 25 (n. 187^, 3741^) ; xxv.

Mark xiii. 36 (n. 187^) :
KoiMAOMAi, Matt, xxvii. 52 (n. 6S9<j?, 899*).

"Dormiiare" represents

NUM, Ps. Ixxvi. 5, rendered "to sleep" in the English versions
(n. 187*, 3SS0.

" Obdormire " represents

RADHAM, Ps. Ixxvi. 6, tendered in the English versions "cast into
a dead sleep" (n. 1871!, 355<:).

Slumber. — (See Sleep.)

Small.— (See Little.)


Small cattle.— (See Cattle, small.)

Smear, Blind (Obimere). — "To smear (sha'a<) the eyes, lest they
see" (Zra. vi. lo; yohn xii. 40), is to darken the under-
standing, lest it understand (n. 152).

Smell.— {See Odor.)

Smite (Percuiere). — {See Throw down.)

"I will smite His haters" {Ps. Ixxxix. 23) signifies combat,
with viftory, against falsities and evils, and thus against
the hells (n. 684c).

"To be smitten" signifies to perish (n. 525) : it signifies to be

damned (n. 427a).
"To smite a man" signifies to reje6l and deny truth (n.


" Percutere (to smite)" represents

NAGHAPH, I Sam. iv. 2 (n. 700^):

NAKHAH, variously rendered "to smite," "to slay," "to plague,"

"to beat upon," in the English versions, Exod. vii. 17,

20 (n. 727») ; ix. 25 (n. S03a) ;

Deut. xiii. 15 (n. 131.5) ; xx. 13 (n. 725*) ;

Ps. iii. 7 (n. SS6a) ; Ixxxix. 23 (n. 684.:) ; cv. 33 (n. 403?) ;

Isa. xi. 4 (n. 304^) ; xxxvii. 38 (n. 131^) ; xlix. 10 (n. 386<!r,

481) ; Ix. 10 (n. 29S<:) ; Ixvi. 3 (n. 340^) ;
Ezek. ix. S (n. 427a) ;
Jonah iv. 8 (n. 401/i) ;
Zech. xii. 4 (n. 239*) :
OEBO, Luke XX. 10, II (n. 315^) :
pATASso, Apoc. xi. 6 (n. 646, 647) :
PLESso, Apoc. viii. 12 (n. 525).

[Alapam impingere, Alapam infligere). — Where it is Said, " WhoSO-

ever shall smite (hhapizo) thee on thy right cheek" {Matt.
V. 39), by "smiting" is signified to bring injury (n. 556-5).

Smoke (Fumus). — Whereas " fire " signifies love in two senses, both
heavenly love and infernal love, and the "smoke" there-
from signifies that which flows forth from love, — the false
that flows from infernal love, and the truth which flows
from heavenly love, — therefore "smoke" in the good sense
signifies holy truth ; this is the signification of" the smoke "
from the fire of incense-offerings (n. 539^; compare n.

Guard, to prevent injury from too much light or too much

shade, is signified {Isa. iv. 5) by "a cloud by day," and

by "the smoke and shining of the flame of fire by night"

(n. 504*).
Where it is said, " And the temple was filled with smoke from

the glory of God and from His power " {Apoc. xv, 8), by


" smoke " is signified the understanding of the Word in
the natural sense. The signification of " smoke " is simi-
lar to that of "cloud," and to that of "the smoke of in-
cense-offerings " (n. 955).

In the opposite sense, by " smoke " is signified dense falsity.
When those hells are looked upon in which the loves of
the things of earth and of the body reign, they appear like
furnaces glowing with fire, and over them are seen clouds
of smoke such as ascend from furnaces and such as are
seen at conflagrations (n. 540a).

"Fumus (smoke) " represents

•ASHAN, Gen. XV. 17 (n. 401/", 5392, ^0\<t)•,
Exod. xix. 18 (n. S391);

Ps. xviii. 8 (n. 539*); xxxvii. 20 (n. 539^); Ixviii. 2 (n. 539*);
Isa. iv. 5 (n. 504*, 539^, 594^, 955) ; vi. 4 (n. 539^, 955) ;
xiv. 31 (n. 539^, 889) ; xxxiv. 10 (n. 578); li. 6 (n. 5394);
Hos. xiii. 3 (n. 539^) ;
Joel ii. 30 (n. 539*) ;
Nahum ii. 13 (n. 539*) :
QiTOR, Gen. xix. 28 (n. 539*)'

RAPNOs, Apoc. viii. 4 (n. ^z/^d, 494, 539^); ix. 2 (n. 5392, 541);
verse 3 (n. 5430) ; verse 17 (n. 539^, S78); verse 18 (n.
579) ; xiv. 11 (n. 539^); xv. 8 (n. 220*, 539*, 955); xix.
3 (n- 539'^, 1204).

To smoke {Fumigare). — "The smoking (kehah) flax will He

not extinguish" {^Isa. xlii. 3) signifies that the Lord will
not destroy the divine truth that is beginning to live from
some little good of love, with the simple and with little
children ; for "flax" signifies truth, and "smoking" signi-
fies living from some love (n. 627a; compare n. 951).

" To touch the mountains so that they smoke (<*shan) " {Ps.
cxliv. 5) signifies by presence to destroy those who are in
the evils of the loves of self and the world, and thence in
falsities : "to smoke" signifies to be let into the evils of
those loves, and into their falsities; for "fire" signifies
those loves, and "smoke" signifies their falsities (n. 405A).

See also Ps. civ. 32 (n. 539^).

Smyrna. — By "the angel of the church of Smyrna" {Apoc. ii. 8)
are meant those within the church who wish to understand
the Word, but do not yet understand it ; and who, there-
fore, still are very littie in knowledges of truth and good,
which they nevertheless desire (n. 112 ; compare n. 130a).

Snake {Anguis). — {See Serpenf)

By "the bite of a snake (nachash) (rendered 'serpent' in the English

versions)," is signified falsification ; here from the interior
dominion of the false from evil (n. 78 1(?).


Snare {Laqueus). — "Snares (p*oh), fire and brimstone" {Ps. xi. 6),
are evils of the false and falsities of evil (n. 578 ; compare
n. 960a).

Snorting {Rhmchus). — The confirmation of falsities, from the sense
of the letter of the Word, is meant {,yer. viii. 16) by "the
snorting (nach«rah) of horses" (n. 355/; A. C, a. 3923, has

*' fremitus" ),

Snow (Nix). — "Snow" (^yer. xviii. 14) signifies truths that are
cold (n. 411/).
That "snow" means truth in ultimates is from the water from
which it is, and from its whiteness and its shining (n. 67).

The forms of the particles of snow are emulous of vegetable
forms (n. 1208).

"Nix (snow) " represents

SHELEGH, Ps. cxlvu. i6 (u. 67); cxlviii. 8 (n. 419^);

Isa. i. 18 (n. 67) ;

Lam. iv. 7 (n. 364^, 372*) :
T'LAGH (Chaldee), Dan. vii. 9 (n. 67):
CHioN, Apoc. i. 14 (n. 67).

Society {Societas). — The whole heaven is distinguished into societies,
and these are arranged according to the affeftions for good
and truth, generally and specifically. These societies cor-
respond to those on earth that are in similar affecStions for
good and truth (n. 90).

Heaven is distinguished into societies according to the varie-
ties of affeflions and of thoughts from them ; wherefore
unless the affedlions and the thoughts from them are spir-
itual, — and such are formed solely from acknowledgment
of the Lord and life according to His precepts, — they can-
not be admitted into any society of heaven ; for they are
repugnant (n. 865 ; compare n. 78, 133, 837).

The angels of the second heaven, like the angels of the third
heaven, dwell distinguished into societies ; but the soci-
eties of those of the third heaven are above the societies
of those of the second (n. 831).

Every society in the heavens has been so formed as to pre-
sent the image of one man (n. 403a) : a society when it
appears at a distance, and when it is presented so as to be
seen as a unit, appears as one angel (n. 90 ; see more, n.

The idea concerning the Lord is clear with angels who are in
the middle of the societies of heaven, and it is less clear
with those who are in the parts round about, according to
the degrees of their distance from the middle (n. 957).

It has been told from heaven that, with those of the earliest


times, there was a correspondence of families on earth with
societies in the heavens. (n. 988).

In the spiritual world, names of persons are not given as in
the natural world : in the spiritual world all are named
according to the quality of their lives; and thus with a
difference within societies and outside of them. Within
societies, the quality of the state of life with each one is
constant ; for every one there dwells in a quarter, and also
at a distance from the centre, in accordance with the qual-
ity of his affedlion and his intelligence : but outside of
societies, the naming, following the quality of one's state
of life, is not constant ; for before a spirit-man comes into
any society, he passes through many states (see more, n.

When societies are being purified in the spiritual world, which
takes place as often as the evil, especially hypocrites, have
insinuated themselves into them, and have commingled
themselves with the good there, (signs of the presence of
such are darkening of the understanding, a loss of percep-
tion of good, a dulness in the affedlion for truth, and the
like,) then influx from hell is let-in, at which the evil rejoice,
but the good are troubled in mind, and turn away ; thus
they are separated (n. 677) : after the accomplishment of
this, all those who constitute the life of the society have
been seen as one man ; but those who do not constitute
it, are outside of this man ; these are removed, and the
others remain (n. 1222).

Whereas man when born is not in any society, either heavenly
or infernal, and nevertheless is born for an eternal life It
follows that in process of time he either opens heaven to
himself or opens hell, and enters into societies, and be-
comes an inhabitant either of heaven or of hell, and this
while still an inhabitant of the world (see more, n. 1094).

In quality man is altogether such as is the quality of his con-
junction with the societies of the spiritual world ; his qual-
ity as an angel is in accordance with the quality of his
conjundlion with the societies of heaven ; his quality as a
devil is in accordance with the quality of his conjundlion
with the societies of hell (n. 1092).

Since by the thoughts of his love a man has been indufled
into societies of heaven or of hell, therefore when he passes
into the spiritual world, which he does immediately after
death, he is known as to quality simply from his reaching
into societies. Every one is explored in this way. Man
is also reformed by the admission of his thoughts into
societies of heaven ; and he is condemned by the immer-
sion of his thoughts into societies of hell {see much more,
n. 1093 ; compare n. 889, 1092, 11 74, 1175)-


Man's affeftions, from which are his thoughts, have extension
into the societies there, round about ; into more or into
fewer in accordance with the quantity and the quality of
the affeftion (n. 1174).

In a word, tliere cannot exist even the least of thought that
has not its reception in some society ; not with individuals,
or the angels of a society, but with the affection of love
from which and in which that society is : the angels,
therefore, in their turn do not know of the influx ; nor
does the influx disturb the society in any way (n. 1093).

Every one, evil and good alike, is judged immediately after
death, on his entrance into the spiritual world, where he is
to lead his life to eternity ; for man is then immediately
designated as for heaven or for hell. One who is assigned
to heaven is tied to the heavenly society into which he is
to come afterwards ; and one who is assigned to hell is
tied to the infernal society into which he is to come after-
wards : but still some time intervenes before they come to
their societies, chiefly that they may be prepared {see more,
n. 4i3«). _

When an angel passes from his own society into one not his
own, his respiration becomes labored, because he does not
think from similar affedion [with those among whom he
comes]. If an infernal spirit ascends into an angelic so-
ciety, he then comes into a state of anguish as to respira-
tion, and thence into pain, or into fantasy, or into blind-
ness as to thought (n. 1012).

The Lord is able to separate all, or as many as He pleases,
and remove them from infernal societies, and thus from
evils ; and He can also pass them into heavenly societies,
and thus into goods : but this lasts only for some hours ;
afterwards the evils return (n. 1164).

Things of the vegetable kingdom appear in the heavens, fol-
lowing the affe<5tions of the angels ; and the^ also repre-
sent them, even so that in them as in their types the
angels see and recognize their own affeftions as to their
quality : they are also changed according to the affedions,
but this occurs outside of the societies. In the spiritual
world, societies and affedions make one (n. 121 2).

Since the judgment, many societies have been instituted by
the Lord from those in Babylon who look to the Lord,
regarding the Pope only as the head of the church, and
who are in some affedion for truth ; such persons indeed
are in Babylon, but they are not of it (n. 1062).

Socinians. — ^The Socinians and Arians who, though not denying
the Lord, still deny His Divine [nature], are outside of


heaven, and cannot be received by any angelic society {see
the reason, n.. Tjii).
If they had not accepted a trinity of persons, they would at
that time[, that is, in the time of Athanasius,] have become
either Arians or Socinians, and the Lord would thence
have been acknowledged as only a man and not God ; and
by this the Christian Church would have perished, and
heaven would have been closed to the man of the church
(n. 1 109).

(See also articles n. 815^, 957, n82.)

Sodom [Sodoma). — " Sodom " signifies the destrudlion of all good by
the love of self, and " Gomorrha" signifies the destrudlibn
of all truth that is from good (n. i02ge): "Sodom and
Gomorrha" signify evils from the love of self and the fal-
sities from them (n. 357c).
By "Sodom and Egypt" are signified the two kingdoms into
which the hells are divided; they also signify the evils
themselves, and the falsities from them, that have their
rise from infernal love (n. 655a).

(See articles n. 223^, 357c, 4J0<r, 433*, 519*, 5390, 578, 627«,
649, 6S2fl,rf, 6533,3, 655*, 714c, 918, I029?.)

Sodomite. — {See Scortation.)

Soften, Faint {EmoUescere). — " Emollescere (to soften ; the English ver-
sions have 'to faint')" represents

RAKHAKH, Dsttt. XX. 3 (n. 7340*

Sojourn {PeregrinaH). — "To sojoum " signifies to be instru6ted (n.

" Peregrinari (to sojourn) " represents

OUR, Gen. xii. lo (n. 654<:) ;
Isa. lii. 4 (n. 3280).

Sojourner, Stranger (PeregHmis). — By "sojourners (cr stran-
gers)" are signified those who are outside of the church,
and who wish to be instrufted and to receive the dodtri-
nals of the church and to live according to them (n. 3861;).

" Peregrinus (a sojourner, a stranger,) " represents

GER, Deut. xxiv. 14 (n. 695^) ; xxviii. 43 (n. 559) :
XENOS, Matt. XXV. 35 (n. 386^).

" Peregrinus fieri (to become a sojourner, to sojourn,)" is
the rendering of

GUR, Ps. cv. 23 (n. 448<f).

Solar, Sun, Out-door {Soiares, SuUiaUs). — "Solar statues {or 'sun-
images') (statuae solares, chammanim) " {Isa. XXVU. 9, revised

version,) signify worship from natural truths (n. 39irf).


By "groves and out-door statues {statuae subdiales, chammanim) "

(^Isa. xvii. 8) are signified religious [observances] from
falsities and evils from them; by "groves" those from
falsities, arid by "out-door statues" those from the evils
of falsity (n. 391^).

Soldiers (MUUes). — By "soldiers (stratiotes) " {John xix. 35-37)
are meant those who are of the church, and who should
fight for the Lord ; [here] in general, all of the church who
are in falsities fi-om evil (n. 38 ; compare n. 64, 195c, 375<r)-

Soles (Pianiae). — {See Foot.)

By " the feet " are signified the natural things in man ; and
by "the soles of the feet " those which are in ultimates (n.

" The soles of the feet " correspond to the lowest natural things,
and therefore in the Word they signify them (n. 3651}).
(See also articles n. 279a, 632, 717c.)

Sole (Voia). — "From the sole (kaph) of the foot to the head

there is no soundness" {Isa. i. 6), signifies that natural
things, and also spiritual things, have been destroyed (n.

Solicitude (SolHdtudo), Solicitous {SoiUcitus). — " Sollicitudo (solici-
tude, carefulness,) " represents

Di>AGHAH, Mxek. xii. 19 (n. 304c).

" Sollicitus esse (to be solicitous, to be anxious,) " represents
MERiMNAo, Matt. vi. 25 (n. 75°^)-

Solid (Soiidum). — Appearance like good formed by truths, is signi-
fied ( yer. X. 5) by, " Like a palm tree, something solid

(miqshah) are they" (n. 45^^ j '^e authorized version has "up-
right," the revised has " turned work ").

Solitary, Alone (SoiUarius). — "To dwell securely, solitary (or alone)
(badhadh) at the fountain of Jacob" {Deut. xxxiii. 28),
signifies to live without infestation from evils and falsities,
and to be led of the Lord alone by divine truth (n. 3761; ;
compare n. 483*).

Solomon {Salomo). — Solomon represented the Lord as to both
kingdoms, the celestial and the spiritual. As every man
of the church has a spiritual, a rational, and a natural
[part], therefore Solomon built three houses, the House
of God. or the Temple for the spiritual, the House of the
Forest of Lebanon for the rational (for "the cedar," and
thence "Lebanon," signifies the rational), and the House
for the Daughter of Pharaoh for the natural (n. 654/).
The reason why Solomon took the daughter of Pharaoh to


wife, and took her to the city of David (i Kings iii. i)
(n. 654/).

Because Solomon not only procured for himself horses from
Egypt, but also took many wives, and also heaped up

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