1025# “众山也不见了”表示不再有任何爱之良善。这从“山”的含义清楚可知，“山”是指爱之良善方面的教会(对此，参看AE405,510,850a节)。“山”之所以表示爱之良善方面的教会，是因为“地”表示教会，而在灵界，那些处于对主之爱的天使都住在山地上。因此，“山”表示对主之爱的良善方面的教会。在灵界，这些天使都住在山上，因为他们是内层天使；在灵界，内层事物对应于高层事物，也实际上变成高层事物。这就是为何主因在至内层而被称为“至高者”，经上说祂“住在至高处”。
(关于总体上的诫命续)从下面的概要解释可以进一步看出十诫的这三层意义是何性质：第一诫，即“除我以外不可拜别神”在属灵-道德的意义上涉及不可拜其它任何事物或任何人为神性；不可拜其它任何事物，也就是说不可通过将某种神性事物本身归于自然而拜自然；也不可拜其他任何人，也就是主的任何牧师或任何圣徒。它在属天-属灵的意义上涉及要承认唯一的神，而不是像古人和如今的一些异教徒那样照其品质而承认多神，也不是像如今立了一个创造的神，一个救赎的神和一个光照的神的基督徒那样照各自的作为而承认三个神。
这条诫命在神性-属天的意义上涉及唯独承认并敬拜主，三位一体在祂里面，即：父所指的来自永恒的神性本身；神的儿子所指的生在时间中的神性人身，圣灵所指的从这两者发出的神性。这些是按次序排列的第一诫的三层意义。从以其三重意义来看待的这条诫命清楚可知，它以概括的形式包含和囊括了关于本质上的神性的一切。
第二条诫命，即“不可亵渎神的名”，在其三层意义上包含和囊括了关于品质上的神性的一切，因为“神的名”表示神的品质。在其第一层或首要意义上，神的名是指圣言，取自圣言的教义，以及基于教义的口唇和生活的敬拜；在其第二层意义上，它是指主在地上的国度和主在天上的国度；在其第三层意义，它是指主的神性人身，因为这人身是神性本身的品质。主的神性人身在至高意义上就是神的名(可参看AE224节)。其余的诫命同样有适合三层天堂的三层内义。主若愿意，我们将在别处论述这些意义。
1025. And the mountains were not found. That this signifies that there was no longer any good of love, is evident from the signification of mountains, as denoting the church as to the good of love (concerning which see (n. 405, 510, 850). The reason why mountains denote the church as to the good of love is, that the earth signifies the church; and the angels who are in love to the Lord inhabit mountain lands in the spiritual world. Hence mountains signify the church as to the good of love to the Lord.
These dwell upon mountains in the spiritual world because they are interior angels; and interior things in the spiritual world correspond to higher things, and actually become higher. This is why the Lord, being in the inmost, is called the Highest, and is said to dwell in the highest.
Concerning the Precepts of the Decalogue in general:-
[2] What these three senses are in the Precepts of the Decalogue may be further seen from the following summary exposition. The first precept, "Thou shalt not worship other gods besides me," in the spiritual moral sense involves, that thou shalt not worship any other thing or any other person as Divine. It is said no other thing, that is, not to ascribe to nature anything Divine of itself; nor to any other person, namely, any vicar of the Lord; or any saint. In the celestial-spiritual sense it involves that thou shalt acknowledge only one God, and not several, according to their characters, as did the ancients, and as some pagans do at this day, or according to the works of each, as do the Christians at this day, who set up one God of creation, one of redemption, and one of enlightenment.
[3] The same precept in the Divine-celestial sense involves that the Lord alone is to be acknowledged and worshipped; and the Trinity in Him, namely, the Divine itself from eternity, meant by the Father; the Divine Human born in time, meant by the Son of God, and the Divine proceeding from both, meant by the Holy Spirit.
These are the three senses of the first precept in their order.
[4] From this precept, considered in its threefold sense, it is evident that in it are contained and included, in summary, everything concerning the Divine as to Essence. In the other precept, "Thou shalt not profane the name of God," in its three senses are contained and included everything concerning the Divine as to quality. For by the name of God is signified His quality, which, in a primary sense, is the Word; from the Word, doctrine, and from doctrine, worship of the lips and of the life. In the second sense, it is the Lord's kingdom on the earth and the Lord's kingdom in the heavens; and in the third sense, it is the Lord's Divine Human; for this is the quality of the Divine Itself. That the Lord's Divine Human, in the highest sense, is the name of God, may be seen above (n. 224).
In the rest of the precepts there are similarly three internal senses for the three heavens. But of these, the Lord willing, we shall treat elsewhere.
1025. And the mountains were not found, signifies that there was no longer any good of love. This is evident from the signification of "mountains," as being the church as to the good of love (See n. 405, 510, 850). "Mountains" mean the church as to the good of love, because "land" signifies the church, and angels that are in love to the Lord have their land upon mountains in the spiritual world; so "mountains" signify the church as to the good of love to the Lord. Such dwell upon mountains in the spiritual world because they are interior angels, and interior things in the spiritual world correspond to higher things, and actually become the higher. And this is why the Lord, because He is in the inmost, is called "the Most High," and is said "to dwell in the highest."
(Continuation: The Commandments in general)
[2] What these three senses in the commandments of the Decalogue are can be seen from the following summary explanation. The first commandment of the Decalogue, "Thou shalt not worship other gods besides Me," involves in the spiritual moral sense that nothing else nor anyone else is to be worshipped as Divine; nothing else, that is, nature, by attributing to it something Divine of Itself; nor anyone else, that is, any vicar of the Lord or any saint. In the celestial spiritual sense it involves that one God only is to be acknowledged, and not several according to their qualities, as the ancients did, and as some pagans do at this day, or according to their works, as Christians do at this day, who make one God from creation, another from redemption, and another from enlightenment.
[3] This commandment in the Divine celestial sense involves that the Lord alone is to be acknowledged and worshiped, and a trinity in Him, namely, the Divine Itself from eternity, which is meant by the Father, the Divine Human born in time, which is meant by the Son of God, and the Divine that proceeds from both, which is meant by the Holy Spirit. These are the three senses of the first commandment in their order. From this commandment viewed in its threefold sense it is clear that it contains and includes in a summary all things that concern the Divine as to essence.
[4] The second commandment, "Thou shalt not profane the name of God," contains and includes in its three senses all things that concern the quality of the Divine, since "the name of God" signifies His quality, which in its first sense is the Word, doctrine from the Word, and worship of the lips and of the life from doctrine; in its second sense it means the Lord's kingdom on the earth and the Lord's kingdom in the heavens; and in its third sense it means the Lord's Divine Human, for this is the quality of the Divine Itself. (That the Lord's Divine Human is "the name of God" in the highest sense may be seen above, n. 224.) In the other commandments there are likewise three internal senses for the three heavens; but these, the Lord willing, will be considered elsewhere.
1025. "Et montes non inventi sunt." - Quod significet quod amplius non aliquod bonum amoris esset, constat ex significatione "montium", quod sint ecclesia quoad bonum amoris (de qua (supra), n. 405, 510, 850(a)).
Quod "montes" sint ecclesia quoad bonum amoris, est quia "terra" significat ecclesiam, et angeli qui in amore in Dominum sunt terram suam super montibus in mundo spirituali habent; inde "montes" ecclesiam quoad bonum amoris in Dominum significant. Quod illi super montibus in mundo spirituali habitent, est quia interiores angeli sunt, ac interiora in mundo spirituali correspondent superioribus, et actualiter fiunt superiora. Inde quoque est, quia Dominus in intimo est, (quod) dicatur "Altissimus", et "habitare in altissimis."
[2] (De Praeceptis Decalogi in genere.)
Quales illi tres sensus in praeceptis decalogi sunt, ex sequentibus his in summario expositis videri potest. Primum praeceptum decalogi, "Non coles alios deos praeter Me", in sensu spirituali morali involvit quod non aliud nec alium coles ut Divinum; non aliud, nempe, Naturam, tribuendo ei aliquid Divini ex se; et non alium, nempe, aliquem vicarium Domini, aut aliquem sanctum: in sensu caelesti spirituali involvit quod non agnosces nisi quam unum Deum, et non plures secundum qualitates, ut fecerunt antiqui, et hodie aliqui pagani; vel secundum opera, ut hodie Christiani, qui unum Deum ex creatione, unum ex redemptione, et unum ex illustratione faciunt.
[3] Idem praeceptum in sensu Divino caelesti involvit quod solus Dominus agnoscendus et colendus sit, ac trinum in Ipso; nempe ipsum Divinum ab aeterno, quod intelligitur per "Patrem", Divinum Humanum natum in tempore, quod intelligitur per "Filium Dei", ac Divinum ex utroque procedens, quod intelligitur per "Spiritum sanctum." Hi tres sensus sunt primi praecepti in suo ordine: ex quo praecepto in triplici sensu lustrato, patet, quod in illo in summa contineantur et includantur omnia quae Divinum quoad essentiam concernunt.
[4] In altero praecepto, "Non profanabis nomen Dei", in tribus ejus sensibus continentur et includuntur omnia quae Divinum quoad quale concernunt; nam per "nomen Dei" significatur quale Ipsius, quod in primo sensu est Verbum, ex Verbo doctrina, et ex doctrina cultus oris et vitae; in secundo sensu est regnum Domini in terris, et regnum Domini in caelis; et in tertio sensu est Divinum Humanum Domini, hoc enim est quale ipsius Divini. (Quod Divinum Humanum Domini in supremo sensu sit "nomen Dei", videatur supra, n. 224.) In reliquis praeceptis sunt similiter tres sensus interni pro tribus caelis; sed de illis alibi, volente Domino.