1666、“这些王都聚集在西订谷”表示他们沉浸在恶欲的不洁事物中，或说他们有不洁的欲望。这从“西订谷”的含义清楚可知，下文（14:10）说，“西订谷有许多柏油坑”，也就是说，它遍满柏油坑，柏油坑表示恶欲的肮脏和不洁的事物，或说肮脏和不洁的欲望（1299节）。这层含义也可从以下事实看出来：所多玛、蛾摩拉、押玛、洗扁表示本身就不洁的邪恶欲望和虚假说服。凡在教会里的人都能看出，它们是不洁的；在来世，它们不洁是显而易见的。沉浸在这些不洁事物中的灵人只想在死水、沼泽和粪便中度过一生；他们的本性就自带这类事物或说这种环境。当他们接近善灵的气场，尤其想侵扰这些灵人，换句话说，想聚集攻击他们时，这种污秽就从他们身上明显散发出来。由此清楚可知何为“西订谷”。
“西订谷就是盐海”表示衍生虚假的肮脏事物，这从“盐海”的含义可以看出来，“盐海”可以说和“西订谷”是一样的；因为经上说“西订谷就是盐海”。尽管具有同样的含义，但之所以加上这个词，是因为“盐海”表示从恶欲中爆发出来的虚假；事实上，不产生虚假的恶欲是不存在的。恶欲的生命好比炭火，虚假则好比它发出的微光。正如火不可能没有光，恶欲不可能没有虚假。每种恶欲都源于某种肮脏的爱，因为被爱之物被渴望，因此被称为欲望；欲望本身就包含这爱的延伸在里面，或说欲望本身是这爱的膀臂。凡赞成或支持这爱或欲望的，都被称为虚假。这表明为何“盐海”这个词在此被加到“西订谷”一词上。
由于恶欲和虚假使人荒废，也就是剥夺他属于对良善的热爱和对真理的情感的一切生命，所以在许多经文中，这种荒废被描述为“盐地”。如耶利米书：
以肉体为膀臂的，那人必像沙漠中光秃的灌木，福乐来到，他也看不见，却要住旷野干旱之地，无人居住的盐地。（耶利米书17:5，6）
以西结书：
只是沼泽和湿洼之地不得治好，必留作产盐之地。（以西结书47:11）
诗篇：
耶和华使江河变为旷野，叫水泉变为干地，使多结果实之地变为盐地，都因住在其中之人的邪恶。（诗篇107:33-34）
西番雅书：
摩押必像所多玛，亚扪人必像蛾摩拉，丢给荨麻之地、盐坑、永远荒凉之地。（西番雅书2:9）
摩西五经：
遍地有硫磺，有盐卤，有火迹，没有耕种，没有出产，连草都不生长，好像所倾覆的所多玛、蛾摩拉、押玛、洗扁一样。（申命记29:23）
“遍地有硫磺，有盐卤，有火迹”表示被毁坏的良善和真理；“硫磺”表示良善的毁坏；“盐卤”表示真理的毁坏；因为热和盐毁坏土地及其出产，就像恶欲毁坏良善，虚假毁坏真理一样。由于“盐”表示毁坏，所以人们将城拆毁后习惯撒上盐，以防它们被重建（如士师记9:45）。盐也用于反面意义，表示肥料和调味品。
创世记14:4.他们已经事奉基大老玛十二年，到第十三年就背叛了。
“他们已经事奉基大老玛十二年”表示邪恶和虚假在童年时期并未显现，而是屈从于表面的良善和真理；“到第十三年就背叛了”表示童年时期试探的开始。
New Century Edition
Cooper(2008,2013)
[NCE]1666. They all gathered together to the valley of Siddim means that they had unclean desires. This can be seen from the symbolism of the valley of Siddim, portrayed below in verse 10 as "pit after pit of tar," or a place full of tar pits, which symbolize foul and unclean desires (搂1299). The meaning can also be seen from this: that Sodom, Gomorrah, Admah, and Zeboiim symbolized evil cravings and distorted persuasions, which are inherently unclean.
Anyone in the church can see that they are unclean, and in the next world it is literally visible that they are so. Spirits who embrace such things love nothing better than to play out their lives in the midst of standing water, mud, and excrement; their very nature carries such an environment with it. Filth like this wafts perceptibly from them when they go near the realm of good spirits, especially when they feel like harassing those spirits 钬?in other words, like gathering to attack them. Such evidence shows what the valley of Siddim is.
[2] That is, the salt sea, symbolizes the rank falsities that resulted. This can be seen from the symbolism of the salt sea, which is essentially the same as that of the Siddim valley (since it says, "the valley of Siddim, that is, the salt sea"). The reason the phrase is added, despite having the same symbolism, is that the salt sea symbolizes the false notions that gush out of our corrupt desires. Not one such desire exists that does not produce distortions. The driving energy of our appetites can be compared to a coal fire, and falsity, to the feeble light it yields. Just as fire cannot burn without glowing, our cravings cannot burn without producing falsity. Every craving is tied up with some foul love, since what we love we crave; that is why it is called a craving. The craving itself is an arm of our love. Whatever promotes or agrees with that unsavory love is called falsity. This goes to show why "the salt sea" was added to "the valley of Siddim" here.
[3] Because our appetites and false notions are what devastate us spiritually, or strip us of all the living energy of love for what is good and all devotion to truth, devastation is depicted in many places as salt barrens. In Jeremiah, for example:
Those who use flesh as their arm{*1} will be like a naked shrub in the desert and will not see when something good comes. And they will settle in the parched places in the wilderness 钬?a salty land, and one that is not inhabited. (Jeremiah 17:
[5], 6)
In Ezekiel:
It has its marshes and its swamps, and they are not being cured; they will be given over to salt. (Ezekiel 47:11)
In David:
Jehovah makes rivers into a desert, and outlets of water into a dry gulch, a land of fruit into a salty land, because of the wickedness of those living in it. (Psalms 107:33-34)
In Zephaniah:
Moab will be like Sodom, and the children of Ammon like Gomorrah: a place abandoned to nettle, and a salt pit, and a ruin forever. (Zephaniah 2:9)
[4] In Moses:
Sulfur there will be, and salt; the whole land will be a conflagration. It will not be sown and will not sprout, and no grass will come up in it, as in the overthrow of Sodom and Gomorrah, Admah and Zeboiim. (Deuteronomy 29:23)
Sulfur and salt and the conflagration of the whole land stand for devastation of good impulses and true thoughts. Sulfur stands for the devastation of anything good, salt for the devastation of anything true, since heat and salt destroy the land and its produce in the same way that ardent craving destroys what is good and distorted thinking destroys truth.
As salt symbolized devastation, it was customary for people to sow with salt the cities they had destroyed, so that they could not be rebuilt. An example appears in Judges 9:45.
Salt can also be taken in the opposite sense, as meaning a fertilizer and a flavoring.
[5] Genesis 14:4. For twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
For twelve years they served Chedorlaomer means that evil and falsity did not show up in his youth; rather they were subservient to apparent goodness and truth. And in the thirteenth year they rebelled symbolizes the threshold of his trials in youth.
Footnotes:
{*1} The odd phrase "those who use flesh as their arm" is generally taken to mean people who rely on their own human strength rather than on God. Swedenborg evidently agrees: in 搂574:1 he explains that in this passage, "Flesh stands for people, the arm for power." [LHC, JSR]
Potts(1905-1910) 1666
1666. All these were gathered together at the valley of Siddim. That this signifies that they were in the unclean things of cupidities, may be seen from the signification of "the valley of Siddim," concerning which see below (at verse 10), where it is said that "the valley of Siddim was pits, pits, of bitumen," that is, that it was full of pits of bitumen, by which are signified the foul and unclean things of cupidities (see n. 1999). The same may be seen from the fact that by Sodom, Gomorrah, Admah, and Zeboiim were signified the cupidities of evil and the persuasions of falsity, which in themselves are unclean. That they are unclean may be seen by everyone within the church; and it also is actually seen in the other life. Such spirits desire nothing better than to pass their time in marshy, boggy, and excrementitious places, so that their nature carries such things with it. Such unclean things sensibly exhale from them when they approach the sphere of good spirits; especially when they desire to infest the good, that is, to gather together to attack them. From this it is evident what "the valley of Siddim" is. [2] That "this is the Salt Sea," signifies the filthy things of the derivative falsities, may be seen from the signification of "the Salt Sea," which is as it were the same as that of the valley of Siddim; for it is said, "the valley of Siddim, this is the Salt Sea;" but these words are added for the reason that "the Salt Sea" signifies the falsities which burst forth from the cupidities; for there cannot possibly be any cupidity that does not produce falsities. The life of cupidities may be likened to a coal fire, and the falsities to the obscure light from it. As there cannot be fire without light, so neither can there be cupidity without falsity. All cupidity is of some foul love; for that which is loved is desired [cupitur], and hence is called cupidity and in cupidity itself there is the love in question in its continuity. Whatever favors or dissents to this love or cupidity is called falsity. Hence it is evident why the words "the Salt Sea" are here added to the words "the valley of Siddim." [3] As cupidities and falsities are what vastate or lay waste man, that is, deprive him of all the life of the love of good, and of the affection of truth, vastation is described in many passages by "saltiness." As in Jeremiah:
He that maketh flesh his arm shall be like a bare shrub in the desert, and shall not see when good cometh, and shall inhabit the parched places In the wilderness, a salt land, and not inhabited (Jer. 17:5, 6). In Ezekiel:
The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezek. 47:11). In David:
Jehovah turneth rivers into a wilderness, and water-springs into drought, a fruitful land into one of saltiness, for the wickedness of them that dwell therein (Ps. 107:33, 34). In Zephaniah:
Moab shall he as Sodom, and the sons of Ammon as Gomorrah, a place left to the nettle, and a pit of salt, and a desolation forever (Zeph. 2:9). [4] In Moses:
The whole land is brimstone and salt, a burning; it shall not be sown and shall not sprout, neither shall any herb spring up in it as in the overthrow of Sodom and Gomorrah, of Admah and Zeboiim (Deut. 29:23). "The whole land brimstone and salt, a burning," denotes vastated goods and truths; "brimstone," the vastation of good; "salt," the vastation of truth; for parching and saltiness destroy the land and the products of the land just as cupidity destroys goods and as falsity destroys truths. As "salt" was significative of devastation, it was also customary to sow with salt the cities which were destroyed, that they might not be rebuilt (see Judges 9:45). "Salt" is used also in the opposite sense, signifying that which gives fertility, and as it were relish. Verse 4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. "Twelve years they served Chedorlaomer," signifies that the evils and falsities did not appear in childhood, but that they served the apparent goods and truths; "and in the thirteenth year they rebelled," signifies the beginning of temptations in childhood.
Elliott(1983-1999) 1666
1666. That 'all [these] were gathered together at the valley of Siddim' means that they were immersed in the unclean things that go with evil desires becomes clear from the meaning of 'the valley of Siddim', dealt with below at verse 10, which says that 'the valley of Siddim was pits after pits of bitumen', that is, it was full of bitumen-pits, which mean the filthy and unclean things that go with evil desires, 1299. The same may be seen from the fact that Sodom, Gomorrah, Admah, and Zeboiim meant evil desires and false persuasions, which are by their very nature unclean. That they are unclean anyone inside the Church may see; and in the next life it is clearly seen in what happens there. Spirits such as are immersed in these unclean things desire nothing better than to spend their time in places full of stagnant water, mire, and excrement, so that their very disposition carries such things with it. The emanation of such unclean things from them is detected as soon as they come near the sphere of good spirits, especially when they desire to infest the good, that is, to band together and attack them. All this shows what is meant by the valley of Siddim.
[2] 'Which is the Salt Sea' means the foul things which accompany derivative falsities. This becomes clear from the meaning of 'the Salt Sea', which would seem to be the same place as 'the valley of Siddim', for the words used are 'the valley of Siddim, which is the Salt Sea'. But the latter phrase has been added for the reason that 'the Salt Sea' means the falsities that burst forth from evil desires; indeed not one such desire exists which does not produce falsities. The life belonging to evil desires may be compared to a coal fire, and the falsities to the dim light that comes from it. Just as fire cannot exist without light, neither can evil desire do so without falsity. Every evil desire stems from some filthy love, for that which is loved is desired and is therefore called desire, the desire itself containing within itself an extension of that particular love. And what favors or supports that love or desire is called falsity. This shows why the phrase 'the Salt Sea' has here been added to 'the valley of Siddim'.
[3] Since evil desires and falsities are what vastate a person, that is, deprive him of all the life belonging to the love of good and to the affection for truth, such vastation is described in various places as a salt region, as in Jeremiah,
He who makes flesh his arm will be like a bare shrub in the solitary place, and will not see when good comes; and he will inhabit the parched places in the wilderness, a salt land, and not inhabited. Jer 17:5, 6.
In Ezekiel,
Its swamps and its marshes are not healed, they will be given up to salt. Ezek 47:11.
In David,
Jehovah turns rivers into a wilderness, and the outgoings of waters into a dryness, a fruitful land into a salty waste because of the wickedness of those inhabiting it. Ps 107:33, 34.
In Zephaniah,
Moab will be like Sodom, and the children of Ammon like Gomorrah, a place abandoned to the nettle, and a saltpit, and a desolation for ever. Zeph 2:9.
[4] In Moses,
The whole land will be brimstone and salt, a burning; it will not be sown, and it will not sprout, nor will any plant come up on it, as at the overthrow of Sodom and Gomorrah, of Admah and Zeboiim. Deut 29:23.
'The whole land will be brimstone and salt, a burning' stands for goods and truths that have been vastated - 'brimstone' for the vastation of good, 'salt' for the vastation of truth. Indeed heat and saltiness are destructive of the land and its crops in the way that evil desire is destructive of goods, and falsity of truths. Since 'salt' meant vastation, it was also customary to sow the cities they had destroyed with salt, to prevent their being rebuilt, as in Judg 9:45. Salt is also used in the contrary sense to mean that which renders fertile, and that which so to speak adds flavor.
[1666a] Verse 4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
'Twelve years they served Chedorlaomer' means that evils and falsities did not reveal themselves in childhood but were subservient to apparent goods and truths. 'And in the thirteenth year they rebelled' means the onset of temptations in childhood.
Latin(1748-1756) 1666
1666. Quod 'omnes congregati sunt ad vallem Siddim' significet quod in immundis cupiditatum essent, constare potest a significatione 'vallis Siddim,' de qua infra vers. 10, 'quod vallis Siddim putei putei bituminis,' seu quod plena puteis bituminis esset, per quos significantur spurca et immunda cupiditatem, n. 1299; similiter ex eo quod per 'Sodomam, Amoram, Admam et Zeboiim' significatae sint cupiditates mali et persuasiones falsi, quae in se immundae sunt: quod immundae sint, cuivis intra Ecclesiam constare potest; etiam actualiter hoc constat in altera vita; spiritus tales nihil potius cupiunt quam in stagneis caenosis et excrementitiis degere, sic ut natura illorum talia secum ferat; immunda talia ex illis ad sensum exhalant cum ad sphaeram bonorum spirituum appropinquant, imprimis quando bonos infestare cupiunt, hoc est, congregari ad impugnandum illos; ex his patet quid vallis Siddim. [2] 'Haec mare salis': quod significet turpia falsitatum inde, constare potest a significatione 'maris salis,' quod quasi idem est cum valle Siddim, nam dicitur 'vallis Siddim, haec mare salis,' sed adjectum est hoc ideo quia mare salis significat falsitates quae ex cupiditatibus prorumpunt; nusquam enim aliqua cupiditas est quae non producit falsitates; vita cupiditatum assimilari potest igni carbonario, falsitates lumini obscuro inde; sicut ignis nusquam potes esse sine lumine, ita nec cupiditas absque falsitate; omnis cupiditas est amoris cujusdam foedi, nam cupitur quod amatur, inde vocatur cupiditas, inque ipsa cupiditate est continuam amoris istius; quicquid favet aut assentitur amori isti seu cupiditati, hoc vocatur falsitas inde patet cur 'mare salis' adjectum hic sit valli Siddim. [3] Quia cupiditate et falsitates sunt quae vastant hominem, hoc est, deprivant omni vita amoris boni et affectione veri, vastatio describitur passim per salsuginosum, sicut apud Jeremiam, Qui ponit carnem brachium suum,... erit sicut virgultum nudatum in solitudine, et non videbit cum venit bonum, e habitabit exustis locis in deserto, terra salsuginosa, et non habitatur, xvii 5 [6]:apud Ezechielem, Caenosa ejus, et paludes ejus, et non sanantur, in salem dabuntur, xlvii 11:
apud Davidem, Jehovah ponit fluvios in desertum, et exitus aquarum in siccitatem, terram fructus in salsuginosam, ob malitiam habitantium in ea, Ps. cvii 33, 34:
apud Zephaniam, Moab sicut Sodoma erit, et filii Ammonis sicut Amore locus derelictus urticae, et fovea salis, ac desolatio in aeternum, ii 9:
apud Mosen, [4] Sulphur erit et sal, combustio tota terra, non seretur, et non germinabit, nec ascendet in ea ulla herba, juxta eversionem Sodomae et Amorae, Admae et Zeboiim, Deut. xxix 22;
'sulphur et sal, combustio tota terra' pro vastatis bonis et veris, 'sulphur' pro vastatione boni, 'sal' pro vastatione veri; aestuosum enim et salsuginosum ita destruunt terram et terrae producta, sicut cupiditas destruit bona, et falsitas vera: quia 'sal' vastationem significabat, etiam solitum erat urbes quas destruxerunt, ne reaedificarentur, 'conserere sale,' ut Jud. ix 45. Sal etiam in contrario sensu accipitur, significans id quod fertilitatem dat, et quod quasi saporem.
1666a. Vers. 4. Duodecim annis serviverunt Kedorlaomero, et tertio decimo anno rebellarunt. 'Duodecim annis serviverunt Kedorlaomero' significant quod mala et falsa non apparuerint in pueritia sed quod serviverint bonis et veris apparentibus: 'et tertio decimo anno rebellarunt' significant principium tentationum in pueritia.