1691、“山”是指对自己的爱和对世界的爱，这从稍后所论述的“山”的含义清楚可知。一切邪恶和虚假都源于对自己的爱和对世界的爱，它们没有其它来源。事实上，对自己的爱和对世界的爱是属天之爱和属灵之爱的反面。它们因是反面，故是不断努力摧毁神国的属天和属灵事物的爱。对自己的爱和对世界的爱产生一切仇恨，仇恨则产生一切报复和残忍，报复和残忍又产生一切欺骗；简言之，产生一切地狱。
在圣言中，“山”表示对自己的爱和对世界的爱，这一点从以下经文清楚看出来。以赛亚书：
人高傲的眼目必降卑，人的崇高必降低。万军之耶和华的日子必临到一切骄傲高大的人，又临到一切高山和一切抬高的山冈。又临到一切高塔。（以赛亚书2:11-12，14-15）
“高山”明显表示对自己的爱，“被举高的小冈”表示对世界的爱。
同一先知书：
一切山谷都要抬高，一切大小山冈都要削低。（以赛亚书40:4）
此处“大小山冈”也明显表示对自己的爱和对世界的爱。又：
我要使大山小冈荒废，使其上的一切草本都枯干。（以赛亚书42:15）
此处“大山”同样表示对自己的爱，“小冈”表示对世界的爱。以西结书：
众山必倾覆，陡地必塌陷，所有墙垣都必倒在地上。（以西结书38:20）
耶利米书：
看哪，你这行毁灭的山哪，就是毁灭全地的山，我与你反对。我必向你伸手，将你从岩石滚下去，使你成为烧毁的山。（耶利米书51:25）
这描述的是巴比伦和迦勒底，它们分别表示对自己的爱和对世界的爱，如前所示（1326，1368节）。摩西之歌：
在我怒中有火燃起，要一直烧到最低的地狱，把地和地的出产都烧灭掉，连山的根基也烧着。（申命记32:22）
“山的根基”表示地狱，这一点说得很明确；它们被称为“山的根基”，是因为对自己的爱和对世界的爱在那里掌权，并来自那里。
约拿书：
诸水包围我，直至我的灵魂，深渊围住我；海草缠绕我的头。我下到山根，地的门闩永远在我上面；耶和华我的神啊，你却将我的性命从坑中拉上来。（约拿书2:5-6）
约拿在大鱼腹中时以这种预言的方式描述了主与地狱争战的试探。其它圣言经文，尤其诗篇同样如此。一个经历试探的人就在地狱之中；在地狱中根本不是地方的问题，而是状态的问题。
由于“山”和“塔”表示对自己的爱和对世界的爱，所以清楚可知，主被带到高山和殿顶表示什么，即：祂被引入试探的争战，而且是最极端的，就是反对爱自己、爱世界，也就是反对地狱的试探。大山也有正面意义，这是很常见的，在正面意义上表示属天之爱和属灵之爱，如前所示（795，796节）。
New Century Edition
Cooper(2008,2013)
[NCE]1691. The fact that a mountain is self-love and materialism can be seen from the symbolism of a mountain as discussed just below.
All evil and falsity spring from self-love and materialism. They have no other origin. Love for oneself and love of worldly advantages are the opposite of heavenly and spiritual love, and since they are the opposite, they are personified by people who work ceaselessly to destroy anything heavenly or spiritual in God's kingdom. Self-love and materialism give rise to all hatred, hatred to all vengefulness and cruelty, and vengefulness and cruelty to all deceit — in short, to all the hells.
[2] The symbolism in the Word of mountains as self-love and materialism is illustrated by the following passages. In Isaiah:
The eyes of human pride will lower, and the loftiness of human beings will sink. The day of Jehovah Sabaoth will come over all the proud and lofty, over all the lofty mountains, and over all the tall hills, and over every high tower. (Isaiah 2:11-12, 14-15)
Clearly the lofty mountains stand for self-love and the tall hills for materialism.
[3] In the same author:
Every valley will be raised up, and every mountain and hill will be lowered. (Isaiah 40:4)
Here too they plainly stand for self-love and materialism. In the same author:
I will devastate mountains and hills, and all their grass I will wither. (Isaiah 42:15)
Again the mountains stand for self-love and the hills for the love of worldly things. In Ezekiel:
The mountains will be torn down, and the stairs will fall, and every wall will fall to the earth. (Ezekiel 38:20)
[4] In Jeremiah:
Here now, I am against you, destroying mountain, destroying the entire earth; and I will stretch my hand out against you and roll you down from the rocks{*1} and make you a mountain aflame. (Jeremiah 51:25)
This describes Babylon and Chaldea, which symbolize self-love and love of worldly advantages, as shown before [1326, 1368]. In the Song of Moses:{*2} A fire has kindled in my anger, and it will burn all the way to the lowest hell, and it will consume the earth and its produce and torch the foundations of the mountains. (Deuteronomy 32:22)
The foundations of the mountains stand for the hells, as it explicitly says. The hells are called the foundations of the mountains because self-love and materialism reign supreme there and come from there.
[5] In Jonah:
Water surrounded me right to my soul; the abyss circled me; seaweed was bound onto my head. To the excavations of the mountains I went down. The poles of the earth lay above me forever; but you brought my life up out of the pit, Jehovah my God. (Jonah 2:5-6)
These prophetic words depict the Lord's struggles against the hells as Jonah's ordeal in the belly of the huge fish. The same struggles are described in other Scripture passages as well, especially in David.{*3} Anyone in spiritual crisis is in hell. Being in hell has nothing to do with location and everything to do with state of mind.
[6] From the symbolism of mountains and towers as self-love and materialism we can deduce what it meant when the Devil took the Lord onto a tall mountain and onto the pinnacle of the Temple. It meant that he was being led into the very worst of his spiritual battles against love for himself and for the material world, or in other words, against the hells.
In the opposite sense (the usual one), mountains symbolize heavenly love and spiritual love, as demonstrated earlier in 795, 796.
Footnotes:
{*1} The probable reason that Swedenborg sets the word "rocks" (Latin petrae) in italics here is that the underlying Hebrew word (סְלָעִים [sǝlā‘îm]) means crags or cliffs — "rocks" as high as the mountains and hills that Swedenborg is explaining. [LHC]
{*2} Scripture actually gives two songs of Moses, Exodus 15:1-18 and Deuteronomy 32:1-43. At different times Swedenborg refers to each of these as "the Song of Moses" (Latin Canticum Mosis, so capitalized): compare 842:5 and 6125:5 (which refer to the former) with this passage, 4311:5, 6075:2, and True Christianity 845:2 (which refer to the latter). For a New Testament reference to "the Song of Moses," see Revelation 15:3. [JSR]
{*3} For passages Swedenborg reads as foreshadowing the Lord's struggles with the hells while he was on earth, see the quotations in 4728:5. [LHC]
Potts(1905-1910) 1691
1691. That "the mountain" means the love of self and the love of the world, may be seen from the signification of a "mountain," concerning which presently. All evil and falsity come forth from the love of self and the love of the world; they have no other origin; for the love of self and the love of the world are the opposites of celestial love and spiritual love; and because they are the opposites, they are what are continually endeavoring to destroy the celestial and spiritual things of the kingdom of God. From the love of self and of the world come forth all hatreds; from hatreds, all revenges and cruelties; and from these, all deceits; in short, all the hells. [2] That in the Word by "mountains" there is signified the love of self and the love of the world, may be seen from the following passages. In Isaiah:
The proud eyes of man shall be humbled and the loftiness of men shall be brought low. The day of Jehovah Zebaoth is upon all that is proud and lofty, upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower (Isa. 2:11-12, 14-15);
the "high mountains" plainly denote the love of self; and the "hills that are lifted up," the love of the world. [3] Again:
Every valley shall be exalted, and every mountain and hill shall be made low (Isa. 40:4);
here also "mountain and hill" manifestly denote the love of self and the love of the world. Again:
I will lay waste mountains and hills, and dry up all their herbage (Isa. 42:15);
where also "mountains" denote the love of self, and "hills" the love of the world. In Ezekiel:
The mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the earth (Ezek. 38:20). [4] In Jeremiah:
Behold I am against thee, O destroying mountain, which destroyest all the earth; and I will stretch out mine hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning (Jer. 51:25);
where Babel and Chaldea are spoken of, by which is signified the love of self and of the world, as before shown. In the Song of Moses:
A fire is kindled in Mine anger, and shall burn unto the lowest hell, and shall devour the earth and her increase, and set on fire the foundations of the mountains (Deut. 32:22);
"the foundations of the mountains" mean the hells, as is plainly said; these are called the foundations of the mountains, because the love of self and the love of the world reign in them, and are from them. [5] In Jonah:
The waters compassed me about, even to the soul; the deep was round about me; the seaweed was wrapped about my head; I went down to the cuttings-off of the mountains; the bars of the earth were upon me forever; yet hast Thou brought up my lives from the pit, O Jehovah my God (Jonah 2:5-6);
the Lord's temptations against the hells are thus prophetically described by Jonah, when he was in the belly of the great fish. So likewise in other passages of the Word, especially in David. He who is in temptations is in the hells; place has nothing to do with being in the hells, but state. [6] As "mountains" and "towers" signify the love of self and of the world, it may be seen what is signified by the Lord's being taken by the devil "upon a high mountain," and "upon a pinnacle of the temple," namely, that He was led into temptation combats, the most extreme of all, against the loves of self and of the world, that is, against the hells. "Mountains" also, in the opposite sense, signify celestial and spiritual love, as before shown (n. 795, 796).
Elliott(1983-1999) 1691
1691. That 'a mountain' means self-love and love of the world becomes clear from the meaning of 'a mountain', dealt with immediately below. All evil and falsity arise from self-love and love of the world; they have no other origin. Indeed self-love and love of the world are the reverse of celestial and spiritual love. And being the reverse they are loves which endeavour all the time to destroy the celestial and spiritual things of God's kingdom. From self-love and love of the world all kinds of hatred arise, and from hatred all kinds of revenge and cruelty, and from both the former and the latter all kinds of deception, in short, all the hells.
[2] That 'mountains' in the Word means self-love and love of the world becomes clear from the following places: In Isaiah,
The eyes of man's (homo) loftiness will be humbled, and the height of men (homo) brought low; the day of Jehovah Zebaoth will be against everyone that is lofty and high, against all high mountains, and against all hills that are lifted up, and against every lofty tower. Isa 2:11, 12, 14, 15.
'High mountains' plainly stands for self-love, and 'hills that are lifted up' for love of the world.
[3] In the same prophet,
Every valley will be lifted up, and every mountain and hill made low. Isa 40:4.
This too plainly stands for self-love and love of the world. In the same prophet,
I will lay waste mountains and hills, and dry up every plant on them. Isa 42:15.
Here similarly 'mountains' stands for self-love, and 'hills' for love of the world. In Ezekiel,
The mountains will be overturned, and the terraced ridges will fall, and every wall will fall to the ground. Ezek 38:20.
[4] In Jeremiah,
Behold, I am against you, O destroying mountain, destroying the whole earth, and I will stretch out My hand against you and roll you down from the rocks and make you into a mountain of burning. Jer 51:25.
This refers to Babel and Chaldea, which, as shown already, mean self-love and love of the world. In the Song of Moses,
A fire has flared up in My anger, and will burn right down to the lowest hell, and will devour the land and its increase, and will set on fire the foundations of the mountains. Deut 32:22.
'The foundations of the mountains' stands for the hells, as is explicitly stated. They are called 'the foundations of the mountains' because self-love and love of the world reign there and have their origin in them.
[5] In Jonah,
The waters surrounded me, even to my soul, the deep closed around me, seaweed was wrapped about my head. I went down to the bottoms of the mountains; the bars of the land were upon me for ever. Yet You brought up my lifea from the pit, O Jehovah my God. Jonah 2:5, 6.
The Lord's temptations against the hells are described in this prophetic manner by Jonah when in the stomach of the great fish, as also in other parts of the Word, especially in David. A person undergoing temptation is within the hells. Being in the hells is not at all a question of place but of state.
[6] Since 'mountains' and 'towers' mean self-love and love of the world, it may therefore become clear what is meant by the reference to the Lord being led by the devil on to a high mountain and on to the pinnacle of the temple, namely that He was led into conflicts that constitute temptations - the most extreme conflicts of all - against self-love and love of the world, that is, against the hells. Mountains are also used, as is usual, in the contrary sense; in that sense they mean celestial and spiritual love, as shown already in 795, 796.
Latin(1748-1756) 1691
1691. Quod 'mons' sit amor sui et amor mundi, constare potest a significatione 'montis,' de qua mox. Omne malum et falsum existit ab amore sui et amore mundi; non alia origo illorum est; amor enim sui et mundi sunt opposita amori caelesti et spirituali; et quia opposita, sunt ii qui caelestia et spiritualia regni Dei destruere continue conantur; ex amore sui et mundi existunt omnia odia, ex odiis omnes vindictae et crudelitates, ex illis et his omnes doli, in summa omnia inferna. [2] Quod per 'montes' in Verbo significetur amor sui et mundi, constare potest ab his locis; apud Esaiam, Oculi superbiae hominis humiliabitur, et deprimetur altitudo hominum;... dies Jehovae Zebaoth super omne superbum et altum,... super omnes montes altos, et super omnes colles elatos, et super omnem turrim excelsam, ii 11, 12, 14, 15;manifeste 'montes alti' pro amore sui, et 'colles elati' pro amore mundi: [3] apud eundem, Omnis vallis extolletur, et omnis mons et collis humiliabuntur, x 14;
etiam manifeste pro amore sui et mundi: apud eundem, Vastabo montes et colles, et omnem herbam eorum arefaciam, xlii 15;
similiter 'montes' pro amore sui, et 'colles' pro amore mundi: apud Ezechielem, Diruentur montes, et cadent gradus, et omnis murus in terram cadet, xxxviii 20:
[4] apud Jeremiam, Ecce Ego contra te, mons perdens, perdens universam terram, et extendam manum Meam contra te, et devolvam te de petris, et dabo te in montem combustionis, li 25;
ubi de Babele et Chaldaea, per quas quod amor sui et mundi significetur, prius ostensum: in cantico Mosis, Ignis accensus est in ira Mea, et ardebit usque ad infernum infimum, et comedet terram et proventum ejus, et inflammabit fundamenta montium, Deut. xxxii 22;
'fundamenta montium' pro infernis, ut manifeste dicitur; fundamenta montium vocantur quia amor sui et amor mundi ibi regnant, et inde sunt: [5] apud Jonam, Circumdederunt me aquae usque ad animam, abyssus circumcinxit me, alga alligata capiti meo; ad excisiones montium descendi; terrae vectes super me in aeternum, at ascendere fecisti e fovea vitas meas, Jehovah Deus mi, ii 6, 7;
tentationes Domini contra inferna per 'Jonam cum erat in ventre piscis magni' prophetice ita describuntur; ut quoque alibi in Verbo, cumprimis apud Davidem; qui in tentationibus est, in infernis est; in infernis esse, nihil facit locus, sed status. [6] Quia 'montes' et 'turres' significant amorem sui et mundi, inde constare potest quid significatur per id quod Dominus ductus a diabolo super montem altum et super pinnam templi, nempe in omnium extremas tentationum pugnas contra amores sui et mundi, hoc est, contra inferna. Montes etiam in opposito sensu, ut solitum, significant amorem caelestem et spiritualem, ut ostensum prius n. 795, 796.