10300.“加上盐”表真理对良善的渴望。这从“盐”的含义清楚可知。“盐”是指属于真理对良善所拥有的爱的渴望，如下文所述；因此，“加上盐”表示有这种渴望存在于其中的某种东西。之所以必须有真理对良善的渴望，是因为这种渴望使得这二者结合在一起；事实上，真理渴望良善到何等程度，就与它结合到何等程度。结合在一起的真理和良善就是那被称为天上婚姻的，这婚姻构成与人同在的天堂本身。因此，当对它们结合在一起的渴望存在于对神的敬拜里面，存在于它的每一个部分里面时，天堂，因而主就存在于那里的每一个部分里面。香要加上盐这一要求就表示这一点。“盐”从它的结合属性获得这种含义；因为它将一切成分都结合在一起，由此赋予它们风味。事实上，盐甚至将水和油结合在一起；否则，这二者不会结合。
一旦知道“盐”表示对真理和良善结合在一起的渴望，就能知道主在马可福音中所说的话表示什么：
每个人必被火当盐来腌，凡祭物必用盐腌。盐本是好的，但盐若失了咸味，你们怎能用它调味呢？你们里头应当有盐。（马可福音9:49，50）
“每个人必被火当盐来腌”表示每个人都必须拥有一个因真爱而存在的渴望；“凡祭物必用盐腌”表示因真爱而存在的这种渴望必须存在于一切敬拜里面；“盐若失了咸味”表示因某种其它的爱而非真爱而存在的一种渴望；“里头有盐”表示拥有具有对良善的一种渴望的真理。“火”表示爱（参看4906，5071e，5215，6314，6832，10055节）；“祭物”一般表示敬拜（参看922，6905，8680，8936节）。若不知道“火”，或“盐”和“腌”表示什么，谁能知道“被火当盐来腌”是什么意思，谁又能知道为何祭物要用盐来腌，或要有盐在里头是什么意思？
类似的话出现在路加福音：
你们无论什么人，若不撇下一切所有的，就不能作我的门徒。盐本是好的，盐若失了味，要用什么来调味呢？或用在地里，或堆在粪里，都不合适，只好丢在外面。（路加福音14:33，35）
“撇下一切所有的”表示爱主高于一切；“一切所有的”是指人自己的东西；“失了味的盐”表示源于自我或人自己的东西，因而源于爱自己爱世界的渴望；这种渴望就是失了味的盐，不适合任何东西；在马太福音中也是如此：
你们是地上的盐。盐若失了味，怎能叫它再咸呢？以后无用，不过丢在外面，被人践踏了。（马太福音5:13，14）
凡献为素祭的供物都要用盐调合，一切供物上都要有耶和华立约的盐（利未记2:13）这一要求也表示一切敬拜都需要包含具有对良善的一种渴望的真理。构成祭物的“素祭”和“供物”表示敬拜，如前所述；盐在这节经文中被称为“耶和华立约的盐”，因为“约”表示结合或联结（665，666，1023，1038，1864，1996，2003，2021，6804，8767，8778，9396，9416节）。此外，渴望是真正的爱的热情，因而是爱的延伸；爱是属灵的结合。
正如真理对良善的渴望具有结合的能力，虚假对邪恶的渴望则具有分离的能力；具有分离能力的，也具有毁灭的能力。因此，“盐”在反面意义上表示对真理和良善的毁灭和荒废，如在耶利米书：
以肉为膀臂的，那人该受诅咒！他必不见良善来到，却要住炎热之地，无人居住的盐地。（耶利米书17:5，6）
“以肉为膀臂”表示信靠人自己，因而信靠他的自我，或他自己的东西，而不是信靠神性（10283节）；由于自我就在于爱自己胜过神和邻舍，所以这些话描述的是自我之爱。这就是为何经上说他必不见良善来到，却要住炎热之地和盐地，也就是说，要过一种被污秽的爱及其渴望主宰的生活，这些爱及其渴望毁灭了教会的良善和真理。
西番雅书：
它必像蛾摩拉，成为被弃的刺草、盐坑、永远荒废之地。（西番雅书2:9）
“被弃的刺草之地”表示源于自我之爱的一个人生命的热情和激情；“盐坑”表示虚假所拥有的渴望；由于这是对真理和良善的毁灭，所以经上说“永远荒废之地”。经上之所以说“它必像蛾摩拉”，是因为“蛾摩拉和所多玛”表示自我之爱（2220节）。
罗得的妻子因把脸转向这些城市而化为盐柱（创世记19:26），表示对真理和良善的荒废；因为就内义而言，把脸转向某种事物就表示喜爱它（10189节）。这解释了为何主说：
不要回到身后的东西；要回想罗得的妻子。（路加福音17:31，32）.
申命记：
遍地有硫磺，有盐卤，有火烧，好像所倾覆的所多玛、蛾摩拉一样。（申命记29:23）
在圣言中，“地”在此和在别处一样，都表示教会（参看9325节提到的地方）。
正因如此，将不再有人居住的城在被拆毁后就撒上了盐（士师记9:45）。由此明显可知，“盐”在正面意义上表示真理对良善的渴望，因而表示它的结合能力，在反面意义上表示虚假对邪恶的渴望，因而表示它的毁灭能力。
因此，人若知道“盐”表示真理对良善的渴望，以及将这二者结合起来的力量，也能知道被以利沙通过将盐倒在水源而治好的耶利哥的水表示什么（列王纪下2:19-22）；因为以利沙和以利亚一样，代表圣言方面的主（2762，8029节）；“水”表示圣言的真理；“耶利哥的水”表示字义上的圣言真理，“那水的源头”也是；“盐”表示真理对良善的渴望，以及这二者的结合和由此而来的治愈。
Potts(1905-1910) 10300
10300. Salted. That this signifies the longing of truth for good, is evident from the signification of "salt," as being that longing for good which is of the love of truth (of which below); hence "salted" denotes that in which is this longing. The reason why there must be a longing of truth for good is that this longing is conjunctive of the two; for insofar as truth longs for good, so far it is conjoined with it. The conjunction of truth and good is what is called the heavenly marriage, which is heaven itself with man; and therefore when in Divine worship, and in each and all things of it, there is a longing for this conjunction, heaven is in each and all things there. Thus the Lord is in them. This is signified by the requirement that the incense should be salted. Salt has this signification from its conjunctive nature; for it conjoins all things, and from this gives them relish; salt* even conjoins water and oil, which otherwise will not combine. [2] When it is known that by "salt" is signified a longing for the conjunction of truth and good, it can be known what is signified by the Lord's words in Mark:
Everyone shall be salted with fire, and every sacrifice shall be salted with salt; salt is good, but if the salt have lost its saltiness, wherewith will ye season it? Have salt in yourselves (Mark 9:49, 50). "Everyone shall be salted with fire" denotes that everyone will long from genuine love; "every sacrifice shall be salted with salt" denotes that there shall be in all worship a longing from genuine love; "salt without saltiness" signifies a longing from some other love than genuine love; "to have salt in themselves" denotes the longing of truth for good. (That "fire" denotes love, see n. 4906, 5071, 5215, 6314, 6832, 10055; and that "sacrifice" denotes worship in general, n. 922, 6905, 8680, 8936.) Who can know what it is to be salted with fire, and why the sacrifice should be salted, and what it is to have salt in themselves, unless it is known what is meant by fire, salt, and by being salted? [3] In like manner in Luke:
Whosoever he be of you that renounceth not all his possessions, he cannot be My disciple. Salt is good; but if the salt have lost its savor, wherewith shall it be seasoned? It is fit neither for the land, nor for the dunghill: they shall cast it out (Luke 14:33, 35). "To renounce all his possessions" denotes to love the Lord above all things; "his possessions" denote the things which are man's own; "salt that has lost its savor" denotes a longing from what is one's own, thus from the love of self and the world: such a longing is "salt without savor," not fit for anything. So also in Matthew:
Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? It is no longer fit for anything but to be cast out, and to be trodden under foot by men (Matt. 5:13, 14). [4] That in all worship there must be a longing of truth for good is also signified by the law that every offering of the meat offering should be salted; and that upon every offering there should be the salt of the covenant of Jehovah (Lev. 2:13). By the "meat offering," and the "offering," which is sacrifice, is signified worship, as above; and salt is there called "the salt of the covenant of Jehovah," because by a "covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416). Moreover, longing is the very ardor of love, thus its continuity; and love is spiritual conjunction. [5] As the longing of truth for good conjoins, so the longing of falsity for evil disjoins, and that which disjoins also destroys; consequently by "salt" in the opposite sense is signified the destruction and devastation of truth and good, as in Jeremiah:
Cursed is the man that maketh flesh his arm; he shall not see when good cometh, but shall dwell in parched places, in a salt land which is not inhabited (Jer. 17:5, 6). "To make flesh his arm" denotes to trust in one's self, thus in what is one's own, and not in the Divine (n. 10283); and as one's own consists in loving self more than God and the neighbor, it is the love of self which is thus described: hence it said that "he shall not see when good cometh," and that "he shall dwell in parched places, and in a salt land," that is, in filthy loves and their longings, which have destroyed the good and truth of the church. [6] In Zephaniah:
It shall be as Gomorrah; a place left to the nettle, and a pit of salt, and a waste forever (Zeph. 2:9). "A place left to the nettle" denotes the ardor and burning of the life of man from the love of self; "a pit of salt" denotes a longing for what is false, which, as it destroys truth and good, is called "a waste forever." It is said that it shall be "as Gomorrah," because by "Gomorrah and Sodom" is signified the love of self (n. 2220). [7] That Lot's wife was turned into a statue of salt, because she turned her face to these cities (Gen. 19:26), signified the vastation of truth and good; for in the internal sense to "turn the face to anything" denotes to love (n. 10189); hence it is that the Lord says:
Let him not turn back to what is behind him; remember Lot's wife (Luke 17:31, 32). The whole land thereof shall be sulphur, and salt, and a burning, according to the overthrow of Sodom and Gomorrah (Deut. 29:22). By "land" here, as elsewhere in the Word, is meant the church (see at the places cited in n. 9325). [8] From this then it was that the cities which were no longer to be inhabited were after their destruction sown with salt (Judges 9:45). From all this it is evident that by "salt" in the genuine sense is signified the longing of truth for good, thus what is conjunctive; and in the opposite sense, the longing of falsity for evil, thus what is destructive. [9] He therefore who knows that "salt" denotes the longing of truth for good and their capability of conjunction, is able to know also what is signified by the waters of Jericho being healed by Elisha by casting in salt into their outlet (2 Kings 2:10-22); for by Elisha, as by Elijah, was represented the Lord in respect to the Word (n. 2762, 8029); and by "waters" are signified the truths of the Word; by the "waters of Jericho" the truths of the Word in the sense of the letter, and likewise by the "outlet of the waters;" and by "salt" is signified the longing of truth for good, and the conjunction of both; whence comes healing. * Probably here used in an old sense to include alkalies. [Reviser.]
Elliott(1983-1999) 10300
10300. 'Salted' means the desire which truth has for good. This is clear from the meaning of 'salt' as desire belonging to the love which truth has for good, dealt with below, so that 'salted' means something in which that desire is present. The reason why the desire which truth has for good needs to be present is that this desire causes the two to be joined together; for to the extent that truth desires good it becomes joined to it. Truth and good joined together is what is called the heavenly marriage, which constitutes heaven itself with a person. Therefore when the desire for them to be joined together exists within the worship of God, within every single part of it, heaven - and accordingly the Lord - is present there within every single part. This is meant by the requirement for the incense to be salted. 'Salt' receives this meaning from its conjunctive properties; for it makes ingredients all combine and consequently brings out their flavour. Indeed it causes water and oil to combine, which otherwise do not combine.
[2] When it is known that 'salt' means the desire for truth and good to be joined together it may be seen what the Lord's words in Mark mean,
Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves. Mark 9:49,50.
'Everyone will be salted with fire' means that each person must have a desire that is present as a result of true love. 'Every sacrifice will be salted with salt' means that the desire present as a result of true love must exist within all worship. 'Tasteless salt' means a desire present as a result of a love other than that true love. 'Having salt in themselves' means possessing truth that has a desire for good.
Love is meant by 'fire', see 4906, 5071(end), 5215, 6314, 6832, 10055. Worship in general is meant by 'sacrifice', 922, 6905, 8680, 8936.
Can anyone without knowledge of what 'fire' means, or what 'salt' and 'being salted' mean, know what 'being salted with fire' means, why a sacrifice had to be salted, or what the command to have salt in themselves means?
[3] Something similar occurs in Luke,
Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people will throw it outdoors. Luke 14:33-35.
'Renouncing all their possessions' means loving the Lord above all things, 'possessions' being what is a person's own. 'Tasteless salt' means desire that springs from the proprium or self, thus from self-love and love of the world. This kind of desire is meant by salt that is tasteless, fit for nothing, as also in Matthew,
You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matt 5:13,14.
[4] The need for all worship to contain truth that has a desire for good is also meant by the requirement that every offering of a minchah should be salted, and that the salt of Jehovah's covenant should be on every offering, Lev 2:13. By 'the minchah and offering' which compose the sacrifice worship is meant, as above; and the salt is called in that verse 'the salt of Jehovah's covenant' because 'covenant' means a joining together, see 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416. Also desire is the actual ardour that flames from and so is an extension of love, and love is spiritual togetherness.
[5] Just as truth's desire for good has the capacity to link things together, so falsity's desire for evil has the capacity to separate them; and that which has the capacity to separate them also has the capacity to destroy them. For this reason 'salt' in the contrary sense means the destruction and laying waste of truth and good, as in Jeremiah,
Cursed is the man (vir) who makes flesh his arm. He will not see when good comes; but he will inhabit very hot places, a salt land which is not inhabited. Jer 17:5,6.
'Making flesh his arm' means trusting in himself, in his proprium, and not in the Divine, 10283; and since the proprium consists in loving self more than God and the neighbour, self-love is what those words describe. This is why it says that he will not see when good comes, and that he will inhabit very hot places and a salt land, that is, will lead a life ruled by foul kinds of love and their desires, which have destroyed the Church's goodness and truth.
[6] In Zephaniah,
It will be like Gomorrah, a place abandoned to the nettle, and a saltpit, and a waste forever. Zeph 2:9.
'A place abandoned to the nettle' stands for the ardour and passion in a person's life that spring from self-love. 'A saltpit' stands for the desire falsity possesses; and because this is destructive of truth and good, the expression 'a waste forever' is used. The reason for its being said that 'it will be like Gomorrah' is that Gomorrah and Sodom mean self-love, 2220.
[7] Where it said at Gen 19:26 that Lot's wife was turned into a pillar of salt because she turned her face towards those cities, the meaning was the laying waste of truth and good; for in the internal sense 'turning the face' towards something means loving it, 10189. This explains why the Lord says,
Let him not return to the things behind him. Remember Lot's wife. Luke 17:31,32.
And in Moses,
Its whole land will be brimstone and salt, and a burning, as at the overthrow of Sodom and Gomorrah. Deut 29:23.
Here, as also elsewhere in the Word, 'land' is used to mean the Church, see in the places referred to in 9325.
[8] So it was that cities which were not to be inhabited any longer were sown with salt after they had been destroyed, Judg 9:45. From all this it is evident that in the genuine sense 'salt' means the desire that truth has for good, thus its conjunctive power, and in the contrary sense the desire that falsity has for evil, thus its destructive power.
[9] Anyone therefore who knows that 'salt' means truth's desire for good and the force that joins the two together is also able to know what is meant where it says that the water of Jericho was healed by Elisha, by his throwing salt into its source, 2 Kings 2:19-22. For Elisha, like Elijah, represented the Lord in respect of the Word, 2762, 8029; 'water' means the truths of the Word, 'the water of Jericho', and in like manner 'the source' of that water, meaning the truths of the Word in the literal sense; and 'salt' means the desire truth has for good, the joining together of the two, and consequent healing.
Latin(1748-1756) 10300
10300. `Salitum': quod significet desiderium veri ad bonum, constat ex significatione `salis' quod sit desiderium, quod amoris veri ad bonum, de qua {1}sequitur, inde salitum est in quo desiderium illud. (s)Causa quod desiderium veri ad bonum esse debeat, est quia desiderium illud est conjunctivum utriusque, quantum enim verum desiderat bonum, tantum ei conjungitur; conjunctio veri et boni est quod vocatur conjugium caeleste, quod est ipsum caelum apud hominem, quapropter cum in cultu Divino ac in omnibus et singulis ejus, est desiderium conjunctionis illius, est caelum in omnibus et singulis ibi, ita Dominus; hoc significatur per quod suffimentum esset salitum; quod {2}`sal' id significet, est a natura conjunctiva ejus, conjungit enim omnia et inde dat illis saporem, immo conjungit aquam et oleum, quae alioquin non conjunguntur. [2] Cum notum est quod per `salem' significetur desiderium conjunctionis veri et boni, sciri potest quid significatur per Domini verba apud Marcum, Omnis igne salietur, et omne sacrificium sale salietur; bonum est sal, si autem sal insulsum fit, quonam id condietis? habete in vobis salem, ix 49, 50;`omnis igne salietur' est quod quisque ex genuino amore desiderabit, `omne sacrificium sale salietur' est quod {3}desiderium ex genuino amore erit in omni cultu; `sal insulsum' {4}significat desiderium ex alio amore quam genuino, `habere in se salem' est desiderium veri ad bonum; quod `ignis' sit amor, videatur n. 4906, 5071 fin., 5215, 6314, 6832, 10,055, et quod sacrificium sit cultus in genere, n. 922, 6905, 8680, 8936; quis scire potest quid sit igne saliri, et cur sacrificium saliretur, et quid quod in se haberent salem, nisi sciatur quid ignis, quid sal et saliri? similiter apud Lucam, [3] Omnis ex vobis qui non abnegat omnes (t)facultates suas, non potest Meus esse discipulus; bonum est sal, si vero sal infatuatum fuerit, per quid condietur? neque in terram, neque in sterquilinium commodum est; foras projicient id, xiv [33,] 34, 35;
`abnegare omnes facultates suas' est amare Dominum super omnia; `facultates' {5}sunt quae sunt propria homini, `sal infatuatum' est desiderium ex proprio, ita ex amore sui (c)et mundi; tale desiderium est sal infatuatum, non commodum ad quicquam, ut quoque apud Matthaeum, Vos estis sal terrae; quod si sal infatuetur, per quid salietur? ad nihil conducit amplius nisi ut projiciatur foras et conculcetur ab hominibus, v 13, 14. [4] Quod in omni cultu erit desiderium veri ad bonum, etiam significatur per quod omne munus minhae saliretur, et quod super omni munere esset sal foederis Jehovae, Lev. ii 13; per `minham et munus' quod est sacrificium, significatur cultus, ut supra; {6}et sal ibi vocatur `sal foederis Jehovae' quoniam per `foedus' significatur conjunctio, videatur n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 9416; desiderium etiam est ipse ardor amoris, ita continuum ejus, et amor est conjunctio spiritualis. [5] Sicut desiderium veri ad bonum conjungit, ita desiderium falsi ad malum disjungit, et quod disjungit hoc etiam destruit, inde per `salem' in opposito sensu significatur destructio et devastatio veri et boni, ut apud Jeremiam, Maledictus vir qui ponit carnem bracchium suum; non videbit cum veniet bonum, sed habitabit {7}in locis aestuosis, in terra salsuginosa, quae non habitatur, (x) xvii 5, 6;
`ponere carnem bracchium suum' est fidere sibi, suo (x)proprio, et non Divino, n. 10,283, et quia {8}proprium est amare se prae {9}Deo et {10} proximo, est amor sui {11}qui ita describitur, inde {12}dicitur quod non visurus cum {13}veniet bonum, et quod {14}habitabit in locis aestuosis et in terra {15}salsuginosa, hoc est, in spurcis amoribus et {16}illorum desideriis, quae destruxerunt bonum et verum Ecclesiae: apud Zephaniam, [6] Erit sicut Gomorrha, locus derelictus urticae, (c)et fovea salis, et vastitas in aeternum, ii 9;
`locus derelictus urticae' pro ardore et ustione vitae hominis (x)ex amore sui, `fovea salis' pro {17}falsi desiderio; quod quia destruit verum et bonum, dicitur {18} `vastitas in aeternum'; dicitur quod erit sicut Gomorrha, quoniam per illam et (x)Sodomam significatur amor sui, n. 2220. [7] Quod uxor Lothi versa fuerit in statuam salis quia vertit facies ad illas urbes, Gen. xix 26, significabat vastationem veri et boni, nam `vertere facies' ad aliquid est in sensu interno amare, n. 10,189; inde est quod Dominus dicat, Ne revertatur in quae post illum; mementote uxoris Lothi, Luc. xvii 31, 32:
et apud Moschen, Sulfur et sal et combustio tota terra ejus, juxta eversionem Sodomae et Gomorrhae, Deut. xxix 22 [A. V. 23];
per `terram' ibi, ut quoque alibi in Verbo, intelligitur Ecclesia, videatur in locis citatis n. 9325. [8] Inde nunc erat quod urbes quae non habitarentur amplius, post destructionem earum consererentur sale, Jud. ix 45. Ex his patet quod per `salem' in genuino sensu significetur desiderium veri ad bonum, ita conjunctivum, et in opposito (m)desiderium falsi ad malum, ita destructivum. [9] Qui itaque scit quod `sal' sit desiderium veri ad bonum, et conjunctivum eorum, etiam scire potest quid significat quod aquae Jerichuntis sanatae fuerint ab Elisaeo per injectionem salis in exitum earum, 2 Reg. ii 19-22; per `Elisaeum' enim, sicut per Eliam, repraesentabatur Dominus quoad Verbum, n. 2762, 8029, et per `aquas' significantur vera Verbi, {19} per `aquas Jerichuntis' vera Verbi in sensu litterae, similiter per `exitum aquarum'; (c)ac per `salem' significatur desiderium {20}veri ad bonum, et conjunctio utriusque, inde sanitas.(n)(s) @1 n. 9207$ @2 salitum$ @3 omnis cultus Divinus$ @4 est$ @5 ibi sunt quae proprii hominis$ @6 ibi etiam sal$ @7 aestuosis in locis in deserto$ @8 proprii$ @9 Divino$ @10 i prae$ @11 quod intelligitur$ @12 dicetur$ @13 venit$ @14 habitet$ @15 salsuginea$ @16 i in$ @17 ejus$ @18 i erit$ @19 i n. 10,238,$ @20 illorum$