6435.“如永世山岭的渴慕”表直到属天的相爱。这从“永世山岭”的含义清楚可知，“永世山岭”（经上或译为长存的岭，或永世之岭等）是指相爱的事物，如下文所述。“如永世山岭的渴慕”表示属灵教会能达到这爱。在通过圣言的其它经文说明“永世山岭”表示相爱之前，有必要说一说何谓相爱，也就是“约瑟”所代表的属灵教会成员致力于达到的目标。从前面频繁的阐述和说明清楚可知，有两个国度构成天堂，即属天国度和属灵国度。这两个国度之间的区别在于，属天国度的内在良善是对主之爱的良善，其外在良善是相爱的良善。属天国度成员处于爱之良善，而非处于被称为信之真理的真理；因为这真理已完全融入该国度的良善，以致它看上去与良善不可分割。正因如此，该国度的成员甚至无法说出“信”这个词（202，203，4448节），因为在他们中间，相爱的良善取代了信之真理。但在属灵国度，它的内在是对邻之仁的良善，而它的外在是信之真理。
综上所述，可以看出这两个国度之间有何区别，以及它们因以下事实而彼此相接触：属天国度的外在与属灵国度的内在通过被称为“属灵层的属天层的居间层而相吻合。因为如前所述，属天国度的外在是相爱的良善，属灵国度的内在是对邻之仁的良善；但相爱的良善比对邻之仁的良善更内在，因为前者源于理性层，而后者源于属世层。不过，尽管相爱的良善，就是属天教会的外在，更内在，对邻之仁的良善更外在，但就像刚才说的，主仍通过一个居间层将这两种良善联结在一起，从而将这两个国度联结在一起。
为了区分属天教会的外在良善和属灵教会的内在良善，我们在下文将前一种良善称为相爱的良善，将后一种良善称为对邻之仁的良善，前几节一直没有研究这种区别。一旦知道这些事，就能阐明“永世山岭的渴慕”，就是以色列对于这个属灵教会的祝福之一，是什么意思，即：属灵国度能上升到仁之良善之上，甚至直达属于属天国度的相爱的良善；这两个国度便以这种方式在一个很深的层次上被联结在一起。这些就是这些话所表示的事。
圣言的先知书部分的许多经文都提到了“大山和小山”；它们在内义上表示爱之良善。“大山”（经上或译为山）表示对主之爱的良善，也就是属天国度的内在；而“小山”表示相爱的良善，也就是属天国度的外在；但在论述属灵国度的地方，“大山”表示对邻之仁的良善，也就是该国度的内在，“小山”表示信之真理，也就是它的外在。要知道，主的每个教会既是内在的，也是外在的，祂的两个国度也是如此。
这就是“小山”（hill，经上或译为山岭、岭、峻岭、冈陵、冈等）的含义，这一点从以下经文明显看出来：
末后的日子，耶和华的山必为诸山之顶，高举过于万岭。（以赛亚书2:2；弥迦书4:1）
“耶和华的山”，即锡安，表示主的属天国度，因而表示该国度的良善，也就是对主之爱的良善，由此在至高意义上是指主自己，因为属天国度中的一切爱和一切良善皆属于主。
在圣言的其它地方，“锡安山”也具有这层含义，而它的“冈陵”表示相爱的良善，如以赛亚书：
万军之耶和华也必降临在锡安山和冈陵上争战。（以赛亚书31:4）
此处“冈陵”表示相爱的良善；由于“冈陵”表示相爱的良善，“山”表示属天之爱的良善，就是对主之爱的良善，故经上说“耶和华必降临在锡安山上争战”。耶和华不会在锡安山和冈陵上争战；但是，凡爱之良善存在的地方，为之争战，也就是为那些处于这良善的人争战的，正是主，在这段经文中，“耶和华”是指主。如果祂为锡安和耶路撒冷争战，那是因为它们代表属天教会。这也解释了为何锡安山被称为神圣，为何耶路撒冷也被冠以神圣；而事实上，它本身是不洁、污秽的，这一点从先知书论述它的可憎之事的地方明显看出来：
诗篇：
大山带来和平，小山送来公义。（诗篇72:3）
又：
大山和一切小山都当赞美耶和华！（诗篇148:9）
又：
大山跳跃如公羊，小山蹦跳如羊群的仔儿。（诗篇114:4，6）
又：
巴珊山是神的山，巴珊山是多岭的山。众山啊，众山的众岭，你们为何跳跃？神渴望住于其中，耶和华也必永远居住。（诗篇68:15，16）
在这些经文中，“山”表示属天之爱，“岭”表示属灵之爱；很明显，此处不是指山，也不是指岭，甚至不是指那些住在山和岭上的人。
以赛亚书：
各高山各峻岭必有溪水涌流。（以赛亚书30:25）
“溪水”表示良善与真理的认知或知识，经上说它们在“各高山各峻岭”上，因为这些认知或知识是从属天和属灵之爱的良善那里流出的。
哈巴谷书：
耶和华站立，量了大地；祂观看，赶散列族，永久的山崩裂，长存的岭塌陷。（哈巴谷书3:6）
“永久的山”表示属天的上古教会的爱之良善；“长存的岭”表示属于该教会的相爱之良善；前一种良善是它的内在，后一种良善是它的外在。当在圣言中表示该教会时，由于它是上古教会，故经上有时补充“永久”一词，如此处“永久的山”，别处有时用到“永恒之日”（6239节）；经上也补充“长存”（everlasting，或译为永世）一词，如此处“长存的山岭”，以及在以色列所发的预言中：“永世山岭的渴慕”。由此可见，“永世山岭”（经上或译为长存的岭，永世之岭等）表示相爱的良善，这良善属于属天教会，或主的属天国度。
在摩西五经，就是摩西对于约瑟所发的预言中也是如此：
得东方诸山的初熟之物，永世之岭的宝物……愿它们都临到约瑟的头上。（申命记33:15，16）
以赛亚书：
大山小山必发声歌唱，田野所有的树木也都拍掌。（以赛亚书55:12）
约珥书：
到那日，大山要滴下甜酒，小山要流着奶子，犹大的一切溪流都有水流。（约珥书3:18；阿摩司书9:13）
以西结书：
我的羊在众山和各山岭上流离；在全地面上分散。我必使他们和我的山四围成为福源；我必按季节降雨。（以西结书34:6，26）
耶利米书：
毁灭者来到旷野的一切山岭上；耶和华的剑尽行吞灭。（耶利米书12:12）
在这些经文中，“山”表示属天之爱的良善；“小山或山岭或岭”同样表示这些良善，只是等级比较低。
由于“大山或山”和“小山或山岭或岭”表示这类事物，故在古教会，他们的神性敬拜也在大山和小山上举行；后来希伯来民族在大山和小山上筑坛，在那里祭祀焚香；在没有小山的地方，他们就筑起高地。不过，该敬拜由于以下事实而变成偶像崇拜，即：他们认为这些大山小山本身是神圣的，根本没有思想它们所表示的神圣事物，故以色列和犹太人民被禁止举行这种敬拜，因为这些人比其他任何人民都更倾向于偶像崇拜。然而，为了保留古时所存在的对大山和小山的这种代表，锡安山被选中，它在至高意义上代表主的神性之爱的神性良善，在相对意义上代表祂国度中的神性属天层和神性属灵层。
由于大山和小山表示这类事物，所以亚伯拉罕被吩咐在摩利亚地的山上把他的儿子献为祭；摩西也是在一座山上看见主，律法也是从一座山上被宣告；因为祂在何烈山上向摩西显现，律法在西乃山上被宣告；另外，耶路撒冷的圣殿也是在一座山上建的。
这些人在大山小山上举行神圣敬拜，后来外邦人，以及偶像崇拜的以色列人和犹太人在大山小山上献祭和焚香，是一种古老的宗教仪式；这一事实明显可见于耶利米书：
你的淫行、你的嘶声，就是你在田野的小山上所犯淫乱的恶事，你那些可憎恶之事，我都看见了。（耶利米书13:27）
这论及耶路撒冷。以西结书：
他们被刺死的人，倒在他们祭坛四围的偶像中间，就是各高冈、各山顶、各青翠树下、各茂密的橡树下。（以西结书6:13）
耶利米书：
你在各高冈上、各青翠树下屈身行淫。（耶利米书2:20；3:6；列王记上14:23；列王记下16:4；17:10）
由于拜偶像是在大山和小山上举行的，而大山和小山在反面意义上表示属于自我之爱的邪恶；如耶利米书：
我观看大山，看哪，它们尽都震动，一切小山也都摇来摇去。我观看，看哪，无人，天空中所有的飞鸟也都逃掉。（耶利米书4:24，25）
以赛亚书：
一切山谷都要抬高，一切大山小山都要削低。（以赛亚书40:4）
同一先知书：
看哪，我已使你成为又新又尖锐的打谷器；你要把山岭打得粉碎，使冈陵如同糠秕。（以赛亚书41:15）
又：
我要使大山小山变为荒凉，使它们其上的一切草木都枯干。（以赛亚书42:15）
弥迦书：
惟愿你们听耶和华的话！要起来与大山争辩，使小山听见你的声音。（弥迦书6:1）
耶利米书：
悖逆的诸山啊，我的百姓作了迷失的羊，他们的牧人使他们走差路。他们从大山走到小山，竟忘了安歇之处。（耶利米书50:6）
还有其它经文，如耶利米书（16:6），那鸿书（1:5，6）。
“大山”和“小山”之所以表示属天和属灵之爱的良善，是因为它们拔地而起的地方，高高拔起的地方表示属于天堂的事物，在至高意义上表示属于主的事物。“迦南地”表示主的天国（1607，3038，3481，3705，4240，4447节）；因此，那地的一切事物都具有灵义，它的大山小山表示“高高”的那类事物。当属于属天教会的上古之人上一座大山时，他们会思想高度，并通过高度思想神圣事物，因为经上说耶和华或主住在“至高之地”，还因为“高”在灵义上是指爱之良善（650节）。
Potts(1905-1910) 6435
6435. Even to the desire of the hills of an age. That this signifies to celestial mutual love, is evident from the signification of the "hills of an age," as being the things of mutual love (of which in what follows). That the spiritual church may come to this love, is signified by "even to the desire of the hills of an age." Before it is shown from other passages of the Word that by the "hills of an age" is signified mutual love, it must first be told what is meant by the mutual love to which the man of the spiritual church, represented by Joseph, busies himself in arriving. From what has frequently been said and shown above, it is evident that there are two kingdoms which constitute heaven, namely, the celestial kingdom and the spiritual kingdom. The difference between these two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, and its external is the good of mutual love; they who are of this kingdom are in the good of love, but not in the truth which is called the truth of faith, for this is in the good of this kingdom, insomuch that it cannot be seen separately from good, and therefore they who belong to this kingdom cannot even mention faith (n. 202, 203, 4448), because with them instead of the truth of faith there is the good of mutual love. But as regards the spiritual kingdom, its internal is the good of charity toward the neighbor, while its external is the truth of faith. [2] From all this it is evident what is the difference between these two kingdoms, and also that they agree in the fact that the external of the celestial kingdom coincides with the internal of the spiritual kingdom, through the intermediate which is called the "celestial of the spiritual." For as before said the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity toward the neighbor; but the good of mutual love is more interior than the good of charity toward the neighbor, because the former is from the rational, but the latter is from the natural. But although the good of mutual love (which is the external of the celestial church) is more interior, and the good of charity toward the neighbor is more exterior, nevertheless, as just said, the Lord conjoins these goods by an intermediate, and thus conjoins these two kingdoms. [3] In order to make a distinction between the external good of the celestial church and the internal good of the spiritual church, in the following pages we may call the former good the good of mutual love, and the latter the good of charity toward the neighbor, which difference has not been heretofore observed. These things being first known, it may be said what is signified by "even to the desire of the hills of an age," which is among the blessings of Israel concerning this spiritual church, namely, that the spiritual kingdom may rise above the good of charity even to the good of mutual love, which is of the celestial kingdom; and that in this way these two kingdoms may be intimately conjoined: this is what is signified by these words. [4] In very many passages of the prophetic Word mention is made of "mountains and hills," and by them in the internal sense are signified the goods of love-by "mountains" the good of love to the Lord, which is the internal of the celestial kingdom; and by "hills" the good of mutual love, which is the external of the same kingdom; but where the spiritual kingdom is treated of, then by "mountains" is signified the good of charity toward the neighbor, which is the internal of this kingdom, and by "hills" the truth of faith, which is its external. Be it known that every church of the Lord is internal and external, and so is each of His kingdoms. [5] That such is the signification of "hills," is evident from the following passages:
In the latter days the mountain of Jehovah shall be for the head of the mountains, and shall be exalted above the hills (Isa. 2:2; Mic. 9:1);
the "mountain of Jehovah," which is Zion, denotes the Lord's celestial kingdom, thus the good of this kingdom, which is of love to the Lord; thus in the supreme sense it is the Lord Himself, for all the love and all the good in the celestial kingdom belong to the Lord. [6] The like is signified by the "mountain of Zion" elsewhere in the Word, and by the "hill thereof" the good of mutual love, as in Isaiah:
Jehovah Zebaoth shall come down to fight upon the mountain of Zion, and upon the hill thereof (Isa. 31:4);
where "hill" denotes the good of mutual love; and as by a "hill" is signified the good of mutual love, and by a "mountain" the good of celestial love, which is the good of love to the Lord, it is said that "Jehovah would descend to fight upon that mountain." Jehovah does not fight upon the mountain of Zion and the hill thereof; but where the good of love is, it is for this, that is, for those who are in it, that the Lord (in this passage "Jehovah") fights. If He fought for Zion and for Jerusalem, it is because they represented the celestial church. Therefore also the mountain of Zion was called holy, and Jerusalem also was said to be holy, when yet in itself it was filthy, as is plain from the prophets, where its abominations are treated of. [7] In David:
The mountains shall bring peace, and the hills in righteousness (Ps. 72:3). In the same:
Praise Jehovah ye mountains, and all hills (Ps. 148:9). In the same:
The mountains skipped like rams, the hills like the sons of the flock (Ps. 114:4, 6). Again:
A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why leap ye, ye mountains, ye hills of mountains? God desires to dwell in it, Jehovah also shall dwell forever (Ps. 68:15, 16). In these passages "mountains" denote celestial love, and "hills" spiritual love; that mountains are not here meant, nor hills, nor they who were upon mountains and hills, is very manifest. [8] In Isaiah:
There shall be upon every high mountain, and upon every lifted up hill, streams, channels of waters (Isa. 30:25);
"channels of waters" denote the knowledges of good and of truth, which are said to be "upon every high mountain and lifted up hill" because these knowledges flow from the goods of celestial and spiritual love. [9] In Habakkuk:
Jehovah stood and measured the earth; He saw and dispersed the nations, because the mountains of eternity were scattered, and the hills of an age humbled themselves (Hab. 3:6);
the "mountains of eternity" denote the good of love of the Most Ancient Church, which was celestial; the "hills of an age," the good of mutual love that belonged to that church; the former being its internal, the latter its external. When that church is meant in the Word, seeing that it was the most ancient one, "eternity" is sometimes added, as here the "mountains of eternity," and elsewhere the "days of eternity" (n. 6239); and an "age" also is added, as here the "hills of an age," and also in the prophetic utterance of Israel: "to the desire of the hills of an age." Hence it is evident that by the "hills of an age" are signified the goods of mutual love, which are of the celestial church, or of the Lord's celestial kingdom. [10] So in Moses, in his prophetic utterance about Joseph:
Of the first-fruits of the mountains of the east, and of the precious things of the hills of eternity, let them come on the head of Joseph (Deut. 33:15, 16). In Isaiah:
The mountains and the hills shall resound with singing, and all the trees of the field shall clap their hands (Isa. 55:12). In Joel:
In that day the mountains shall drop down new wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters (Joel 3:18; Amos 9:13). In Ezekiel:
My sheep wander in all the mountains, and upon every high hill, and upon all the faces of the earth are they scattered. I will make them, the compass of My hill, a blessing; and I will send down the rain in its season (Ezek. 34:6, 26). In Jeremiah:
Wasters are come upon all the hills in the wilderness; for the sword of Jehovah devoureth (Jer. 12:19). In these passages the goods of celestial love are signified by "mountains;" and likewise by "hills," but in a lower degree. [11] Because "mountains" and "hills" signified such things, in the Ancient Church their Divine worship also was upon mountains and upon hills; and afterward the Hebrew nation set altars upon mountains and hills, and there sacrificed and burnt incense; and where there were no hills, they constructed high places. But because this worship became idolatrous, through holding the mountains and hills themselves holy, and thinking nothing at all about the holy things which they signified, this worship was therefore forbidden the Israelitish and Jewish people, because that people was more prone to idolatry than any other. In order however that this representative which had been in ancient times might be retained, the mountain of Zion was chosen, and by it in the supreme sense was represented the Divine good of the Lord's Divine love, and in the relative sense the Divine celestial and the Divine spiritual in His kingdom. [12] As such things were signified, Abraham was commanded to sacrifice his son upon one of the mountains in the land of Moriah; and the Lord was also seen upon a mountain by Moses, and the Law was promulgated from the elevation of a mountain, for He was seen by Moses upon Mount Horeb, and the Law was promulgated upon Mount Sinai; and the temple of Jerusalem was also built upon a mountain. [13] That from an ancient rite holy worship was held upon mountains and hills, and afterward the Gentiles and also the idolatrous Israelites and Jews sacrificed and burnt incense thereon, is plain in Jeremiah:
Thine adulteries, and thy neighings, the wickedness of thy whoredom, upon the hills in the field, I have seen thine abominations (Jer. 13:27);
speaking of Jerusalem. In Ezekiel:
When their pierced ones shall be in the midst of their idols, round about their altars, upon every high hill, in all the heads of the mountains, and under every green tree, and under every tangled oak (Ezek. 6:13). In Jeremiah:
Upon every high hill, and under every green tree, thou transgressing harlot (Jer. 2:20; 3:6; and 1 Kings 14:23; 2 Kings 16:4; 17:10). [14] Because idolatrous worship took place upon mountains and hills, by them are signified in the opposite sense the evils that belong to the love of self; as in Jeremiah:
The mountains, and lo they are shaken, and all the hills are overturned. I held and lo there was no man, and all the birds of heaven had flown away (Jer. 4:24, 25). In Isaiah:
Every valley shall be lifted up, and every mountain and hill shall be humbled (Isa. 40:4). In the same:
Behold I have put thee for a thresher of a new thresher, set with spikes; thou shalt thresh the mountains, and shalt make the hills as chaff (Isa. 41:15). Again:
I will lay waste mountains and hills, and dry up all their herbage (Isa. 42:15). And in Micah:
Hear ye I pray what Jehovah speaketh: Arise, contend thou with the mountains, and let the hills hear thy voice (Mic. 6:1). In Jeremiah:
My people have been lost sheep, their shepherds have misled them, refractory mountains, they have gone from a mountain upon a hill, they have forgotten their fold (Jer. 50:6; and in other places, as Jer. 16:6; Nah. 1:5, 6). [15] The reason why "mountains" and "hills" signified the goods of celestial and spiritual love, was that they were prominent above the earth, and by things prominent and high were signified those which were of heaven, and in the supreme sense which were of the Lord. For the "land of Canaan" signified the Lord's heavenly kingdom (n. 1607, 3038, 3481, 3705, 4240, 4447); hence all things in that land were significative, the "mountains" and "hills" being significative of such things as are high; for when the most ancient people who were of the celestial church ascended a mountain they thought of height, and from height, of what is holy, because Jehovah or the Lord was said to dwell "in the highest," and because in the spiritual sense "height" denoted the good of love (n. 650).
Elliott(1983-1999) 6435
6435. 'Even as far as the desire of the everlasting hills' means as far as celestial mutual love. This is clear from the meaning of 'the everlasting hills' as aspects of mutual love, dealt with below; for the vision that the spiritual Church may arrive at that love is meant by 'even as far as the desire of the everlasting hills'. Before other places in the Word are introduced to show that mutual love is meant by 'the everlasting hills' something must be said first about what one means by mutual love, a goal which the member of the spiritual Church represented by 'Joseph' has more than enough to do to reach. What has often been stated and shown already shows that there are two kingdoms constituting heaven - the celestial kingdom and the spiritual kingdom. The difference between those two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, while its external good is the good of mutual love. Members of that kingdom are governed by the good of love, not by truth that is called the truth of faith; for such truth is so integrated into the good of that kingdom that it cannot be seen in isolation from good. This being so, members of that kingdom cannot even utter the word faith, 202, 103, 4448; for with them the good of mutual love stands in place of the truth of faith. But in the spiritual kingdom the good of charity towards the neighbour constitutes the internal aspect of it and the truth of faith the external aspect.
[2] From all this one may see what the difference is between the two kingdoms, and also that they meet each other, in that the external aspect of the celestial kingdom coincides with the internal of the spiritual kingdom through an intermediary called the celestial of the spiritual. For as stated above, the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity towards the neighbour. But the good of mutual love is more internal than the good of charity towards the neighbour, because the former springs from the rational, the latter from the natural. But although the good of mutual love, which is the external of the celestial Church, is more internal, while the good of charity towards the neighbour is more external, the Lord nevertheless joins the two kinds of good together through, as has just been stated, an intermediary, and in that way joins the two kingdoms together.
[3] To distinguish between the external good of the celestial Church and the internal good of the spiritual Church, let the former kind of good be called in what follows below the good of mutual love and let the latter kind be called the good of charity towards the neighbour - a difference that has not been observed in previous sections. Once these things are known, what is meant by 'even as far as the desire of the everlasting hills', one of Israel's blessings regarding this spiritual Church, can be stated, which is the vision that the spiritual kingdom may rise above the good of charity and reach even as far as the good of mutual love which belongs to the celestial kingdom, and thus the two kingdoms may be joined together at a very deep level. These are the things that are meant by those words.
[4] Very many places in the prophetical part of the Word mention mountains and hills, by which forms of the good of love are meant in the internal sense. 'Mountains' means the good of love to the Lord, which is the internal of the celestial kingdom, while 'hills' means the good of mutual love, which is the external of the same kingdom. But when the spiritual kingdom is the subject 'mountains' means the good of charity towards the neighbour, which is the internal of that kingdom, while 'hills' means the truth of faith, which is its external. It should be recognized that every one of the Lord's Churches is internal and external; and so too are both His kingdoms.
[5] This meaning of 'hills' becomes clear from the following places: In Isaiah,
In the latter days it will be, that the mountain of Jehovah will be on the top of the mountains, and raised above the hills. Isa 2:2; Micah 4:1.
'The mountain of Jehovah', which is Zion, stands for the Lord's celestial kingdom, thus for the good of that kingdom, which is the good of love to the Lord, and so in the highest sense is the Lord Himself since all love and all good in the celestial kingdom are the Lord's.
[6] 'Mount Zion' has the same meaning in other places in the Word; and by 'its hill' is meant the good of mutual love, as in Isaiah,
Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isa 31:4.
Here 'hill' stands for the good of mutual love; and since 'hill' means the good of mutual love, and 'mountain' the good of celestial love, which is that of love to the Lord, it says 'Jehovah will come down to fight on that mountain'. Jehovah does not fight actually on Mount Zion and its hill; rather, where the good of love exists, that is what the Lord, meant here by Jehovah, fights for, that is, He fights for those with whom that good exists. If He ever did fight for Zion and Jerusalem, it was because they represented the celestial Church. This also explains why Mount Zion was called holy, and so also why Jerusalem was termed holy, when in fact it was unclean, as is evident in the Prophets where its abominations are referred to.
[7] In David,
The mountains will bring peace, and the hills, in righteousness. Ps 72:3.
In the same author,
Praise Jehovah, mountains and all hills. Ps 148:9.
In the same author,
The mountains skipped like rams, the hills like lambs.a Ps 104:4, 6.
In the same author,
A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why do you leap up, O mountains, hills of mountains? God desires to inhabit it; yes, Jehovah will inhabit it perpetually. Ps 68:15, 16.
In these places 'mountains' stands for celestial love, and 'hills' for spiritual love. Mountains are obviously not what is meant, nor hills, nor even those who were on mountains and hills.
[8] In Isaiah,
It will be that on every high mountain, and on every lofty hill, there will be brooks, streams of water. Isa 30:25.
'Streams of water' stands for cognitions of good and truth, which are said to be 'on every high mountain, and on every lofty hill', for those cognitions flow from forms of the good of celestial and spiritual love.
[9] In Habakkuk,
Jehovah stood and measured the earth; He looked and scattered the nations, because the eternal mountains were dissolved, the everlasting hills sank down. Hab 3:6.
'The eternal mountains' stands for the good of love that existed with the Most Ancient Church, which was celestial, and 'the everlasting hills' for the good of mutual love that existed with that Church - the former good being its internal, the latter its external. When that Church is what is meant in the Word, there is frequently added, because it was the Most Ancient Church, the word 'eternal', as in the expression 'the eternal mountains' used here, and in the expression 'eternal days' or 'days of eternity' used elsewhere, 6239. Also added was the word 'everlasting', as in the expression 'the everlasting hills' used here, as well as 'as far as the desire of the everlasting hills' appearing in Israel's prophetic utterances. From this one may see that 'the everlasting hills' means forms of the good of mutual love belonging to the celestial Church or the Lord's celestial kingdom.
[10] Something similar occurs in Moses' prophetic utterance concerning Joseph,
. . . in regard to the first fruits of the mountains of the east, and to the precious things of the eternal hills . . . Let them come upon the head of Joseph. Deut 33:15, 16.
In Isaiah,
The mountains and the hills will resound with song, and all the trees of the field will clap their hands. Isa 55:12.
In Joel,
On that day the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water. Joel 3:18; Amos 9:13.
In Ezekiel,
My sheep wander in all the mountains and on every high hill, and over all the face of the earth they were dispersed. I will give them and the places around My hill a blessing, and I will send down the rain in its season. Ezek 34:6, 26.
In Jeremiah,
On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring. Jer 11:12.
In these places forms of the good of celestial love are meant by 'the mountains', and much the same, but in a lower degree, by 'the hills'.
[11] Because mountains and hills were signs that meant things such as these, Divine worship as well took place in the Ancient Church on mountains and hills. And later still the Hebrew nation set up altars on mountains and hills, offering sacrifice and incense there; or where there were no hills they built high places. But that worship became idolatrous, owing to the fact that they considered the actual mountains and hills to be holy and gave no thought at all to the holy things that they were signs of; and because that worship had become idolatrous the Israelite and Jewish people were forbidden to practise it, for those people were extremely prone, more than all others, to engage in idolatrous worship. But so as to retain that representative feature of mountains and hills which had existed in ancient times, Mount Zion was selected, which in the highest sense represented the Divine Good of the Lord's Divine Love, and in the relative sense the Divine Celestial and Divine Spiritual in His kingdom.
[12] Since mountains and hills were signs meaning such things, Abraham was commanded to sacrifice his son on one of the mountains in the land of Moriah. it was also on a mountain that the Lord appeared to Moses, and from upon a mountain that the Law was proclaimed; for He appeared to Moses on Mount Horeb, and the Law was proclaimed on Mount Sinai. And in addition the temple in Jerusalem was built on a mountain.
[13] The fact that it was an age-old religious practice that led those people to celebrate sacred worship on mountains and hills, and that subsequently led the gentiles, also idolatrous Israelites and Jews, to offer sacrifice and incense on them, is evident in Jeremiah,
Your adulterous acts and your neighings, the wickedness of your whoredom committed on the hills, in the field - I have seen your abominations. Jer 13:27.
This refers to Jerusalem. In Ezekiel,
When their slain will be in the midst of their idols, around their altars on every high hill, on all the mountain tops, and under every green tree, and under every entangled oak. Ezek 6:13.
In Jeremiah,
On every high hill, and under every green tree, you are a sinful prostitute. Jer 2:20; 3:6.
And there are other places besides these - 1 Kings 14:23; 2 Kings 16:4; 17:10.
[14] Because idolatrous worship was performed on mountains and hills, the evils of self-love are meant by them in the contrary sense, as in Jeremiah,
[I saw] the mountains; and behold, they are shaken, and all the hills are overturned. I looked, and behold, there was no man, and every bird of the air had flown away. Jer. 4:24-25.
In Isaiah,
Every valley will be lifted up, and every mountain and hill made low. Isa. 40:4.
In the same prophet,
Behold, I have made you into a new threshing-sledgeb provided with sharp points. You are to thresh the mountains and crush them, and you are to make the hills like chaff. Isa. 41:15.
In the same prophet,
I will lay waste mountains and hills, and dry up every plant on them. Isa. 42:15.
In Micah,
Hear now what Jehovah is saying, Arise, contend with the mountains, and let the hills hear your voice. Micah 6:1.
In Jeremiah,
Lost sheep have My people been, their shepherds have led them astray, O rebellious mountains. They have gone from mountain onto hill, they have forgotten their resting-place.c Jer. 50:6.
And there are other places besides these, such as Jer. 16:16; Nahum 1:5, 6.
[15] The reason why 'mountains and hills meant forms of the good of celestial and spiritual love was that they were places that rose up above the earth, and places that rose up high meant things belonging to heaven, and in the highest sense those belonging to the Lord. For 'the land of Canaan' meant the Lord's heavenly kingdom, 1607, 3038, 3481, 3705, 4240, 4447; consequently everything in that land had a spiritual meaning, its mountains and hills meaning the kinds of things that are 'high'. For when the most ancient people, who belonged to the celestial Church, went up a mountain, the idea of height came to mind, and from height the idea of what was holy, for the reason that Jehovah or the Lord was said to live in the most high places, and also for the reason that 'height' in the spiritual sense was the good of love, 650.
Latin(1748-1756) 6435
6435. `Usque ad desiderium collium saeculi' quod significet ad amorem mutuum caelestem, constat a significatione `collium saeculi' quod sint quae sunt amoris mutui, de qua sequitur; ut Ecclesia spiritualis ad illum amorem veniat, significatur per `usque ad desiderium collium saeculi'. Antequam ex aliis locis Verbi demonstratur quod per `{1}colles' saeculi' significetur amor mutuus, primum dicendum est quid per amorem mutuum intelligitur, ad quem homo Ecclesiae spiritualis {2}quae per `Josephum' repraesentatur, pervenire sataget: ex illis quae saepius prius dicta et ostensa sunt, constare potest quod bina regna sint quae caelum constituunt, nempe regnum caeleste et regnum spirituale; differentia inter illa bina regna est quod bonum regni caelestis internum sit bonum amoris in Dominum, et quod externum ejus sit bonum amoris mutui; qui ab illo regno sunt, in bono amoris sunt, non autem in vero quod vocatur verum fidei, hoc enim inest (c)illius regni bono adeo ut separatim a bono non videri queat, quapropter qui ab illo regno sunt, ne quidem nominare possunt fidem, n. 202, 203, 4448, nam loco veri fidei apud illos est bonum amoris mutui; quod autem regnum spirituale attinet, ejus internum est bonum charitatis erga proximum, externum autem est verum fidei; [2] ex his constare potest quae differentia est inter bina illa regna, tum quoque quod conveniant in eo quod externum regni caelestis coincidat cum interno regni spiritualis, per medium quod vocatur {3}caeleste spiritualis; est enim externum regni caelestis, ut supra dictum, bonum amoris mutui, et est internum regni spiritualis bonum charitatis erga proximum; sed bonum amoris mutui est interius quam bonum charitatis erga proximum, est enim illud e rationali, hoc autem e naturali; sed tametsi bonum amoris mutui, quod est externum Ecclesiae caelestis, est interius, et bonum charitatis erga proximum est exterius, usque tamen Dominus conjungit illa bona per medium, ut mox dictum est, et sic conjungit bina illa regna. [3](m)Ut distinguatur inter bonum externum Ecclesiae caelestis ac inter bonum internum Ecclesiae spiritualis, licet in sequentibus illud bonum vocare bonum amoris mutui, et hoc bonum charitatis erga proximum; quae differentia in {2}praecedentibus non observata est.(n) Cum haec prius sciuntur, dici potest quid per `usque ad desiderium collium saeculi' quod est inter benedictiones Israelis de Ecclesia hac spirituali, significatur, quod nempe sit ut regnum spirituale veniat supra bonum charitatis usque ad bonum amoris mutui quod est regni caelestis, et sic bina illa regna intime conjungantur; haec sunt quae per illa verba significantur. [4]In Verbo prophetico plurimis in locis nominantur montes et colles, et per illos in sensu interno significantur bona amoris, per `montes' bonum amoris in Dominum quod est internum regni caelestis, et per `colles' bonum amoris mutui quod est externum ejusdem regni; at ubi agitur de regno spirituali, ibi per `montes' significatur bonum charitatis erga proximum quod est internum illius regni, et per `colles' verum fidei quod est externum ejus. Sciendum quod omnis Ecclesia Domini sit interna et externa, ita quoque utrumque regnum Ipsius. Quod illa significentur per `colles', constare potest ab his locis: [5] apud Esaiam, In posteritate dierum erit mons Jehovae in caput montium, et elatus prae collibus, ii 2, Mich. iv i; `mons Jehovae' qui est Zion, pro regno caelesti Domini, ita pro bono illius regni, quod est amoris in Dominum, ita in supremo sensu est Ipse Dominus, nam omnis amor et omne bonum in regno caelesti est Domini: [6]simile per `montem {5}Zionis' alibi in Verbo significatur, et per `collem ejus' bonum amoris mutui; ut apud Esaiam, Descendet Jehovah Zebaoth ad militandum super monte Zionis, et super colle ejus, xxxi 4;ibi `collis' pro bono amoris mutui; et quia per `collem' significatur bonum amoris mutui, et per `montem' bonum amoris caelestis quod est amoris in Dominum, dicitur quod `Jehovah (x)descendat ad militandum super monte illo'; Jehovah {6}non super monte {7}Zionis et colle ejus militat, sed ubi est bonum amoris, pro hoc, hoc est, pro illis qui in eo sunt, militat Dominus, Qui ibi est Jehovah; {8}si pro Zione et pro Hierosolyma militaverit, est quia repraesentabant Ecclesiam caelestem; ideo quoque mons Zionis sanctus vocabatur, et quoque Hierosolyma dicta sancta, cum tamen in se spurca esset, ut patet apud Prophetas ubi de abominationibus ejus agitur: [7]apud Davidem, Ferent montes pacem, . . . et colles in justitia, Ps. (x)1xxii 3: apud eundem, Laudate Jehovam . . . montes, et omnes colles, Ps. cxlviii 9:
apud eundem, Montes saltarunt sicut arietes, colles sicut filii gregis, Ps. cxiv4,6:
apud eundem, Mons Dei, mons Bashanis; mons collium mons Bashanis, . . . quare subsilitis montes, colles montium? desiderat Deus inhabitare illum, etiam Jehovah habitabit in perpetuum, Ps. 1xviii 16, 17(A.V.15,16);
`montes' in illis locis pro amore caelesti, et `colles' pro amore spirituali; quod non montes sint nec colles qui intelliguntur, nec illi qui super montibus et collibus erant, manifeste patet: [8] apud Esaiam, Erit super omni monte alto, et super omni colle elato, rivi, ductus aquarum, xxx 25;
`ductus aquarum' pro cognitionibus boni et veri, quae `super omni monte alto et colle elato' dicuntur esse, quia cognitiones illae fluunt ex bonis amoris caelestis et spiritualis: [9] apud Habakkuk, Jehovah stetit et mensus est terram, vidit et dissipavit gentes, quia dispersi sunt montes aeternitatis, (x)humiliarunt se colles saeculi, iii 6;
`montes aeternitatis' pro bono amoris quod fuit Ecclesiae Antiquissimae quae caelestis, `colles saeculi' pro bono amoris mutui quod fuit illius Ecclesiae, illud internum ejus, hoc externum; cum illa Ecclesia in Verbo intelligitur, quia Antiquissima, adjicitur aliquoties aeternitas, ut hic `montes aeternitatis' ac alibi `dies aeternitatis', n. 6239, et quoque adjicitur saeculum, ut hic `colles saeculi', ut quoque in prophetico Israelis `ad desiderium collium saeculi'; inde constare potest quod per `colles saeculi' significentur bona amoris mutui quae caelesti Ecclesiae, seu caelesti regno Domini: [10] similiter apud Mosen, in prophetico ejus de Josepho, De primitiis montium orientis, et de pretiosis collium aeternitatis, . . . veniant capiti Josephi, Deut. xxxiii 15, 16: apud Esaiam, Montes et colles personabunt cantu, et omnes arbores agri complaudent vola, lv 12:
apud (x)Joelem, In die illo stillabunt montes mustum, et colles fluent lacte, et omnes rivi Jehudae fluent aquis, iv (A. V. iii) 18, {9}Amos ix 13: apud Ezechielem, Errant oves Meae in omnibus montibus, et super omni colle alto, et super {10}omnes facies terrae dispersae sunt; . . . dabo eos et circuitus collis Mei benedictionem, et demittam pluviam in tempore suo, xxxiv 6,26:
apud Jeremiam, Super omnes colles in deserto venerunt vastatores, quia gladius Jehovae devorans, xii 12;
in his locis significantur bona amoris caelestis {11}per `montes', et `similiter per `colles' sed in inferiore gradu. [11] Quia montes et colles talia significabant, etiam in Antiqua Ecclesia cultus Divinus fuit super montibus, et super collibus; et postea gens Hebraea super montibus et collibus altaria {12}ponebat, et ibi {12}sacrificabat et {12}suffiebat; et ubi non colles erant, exstruebant excelsa; qui cultus quia factus idololatricus, per id quod ipsos montes et colles haberent sanctos, et prorsus nihil cogitarent de sanctis quae significabant, idcirco prohibitus est ille cultus populo Israelitico et Judaico, quia populus ille ad cultum idololatricum prae aliis pronissimus fuit; ut tamen repraesentativum hoc, quod fuerat {13}antiquis temporibus, retineretur, mons Zionis electus est et per illum in supremo sensu repraesentatum est Divinum Bonum Divini Amoris Domini, ac in sensu respectivo Divinum caeleste ac Divinum Spirituale {14}in regno Ipsius. [12] Quia talia significabantur {15}, jussus est Abraham sacrificare filium suum super uno montium in terra Moriah, tum quoque Dominus super monte visus est Mosi, et super e monte promulgata est Lex, visus enim est Mosi super monte Horebo, et Lex promulgata super monte Sinai; et quoque templum Hierosolymae aedificatum est super monte. [13] Quod ex vetusto ritu cultum sanctum haberent super montibus et collibus, et postmodum gentes, et quoque (t)Israelitae et Judaei idololatrae super illis sacrificarent et suffirent, patet apud Jeremiam, Adulteria tua, et hinnitus tui, scelus scortationis tuae, super collibus in agro, vidi abominationes tuas, xiii 27; ibi de Hierosolyma: apud Ezechielem, Cum fuerint confossi eorum in medio idolorum eorum, circa altaria eorum, super omni colle alto, in omnibus capitibus montium, et sub omni arbore viridi, subque omni quercu implexa, vi 13: apud Jeremiam, Super omni colle (x)alto, et sub omni arbore viridi,tu praevaricans meretrix, ii 20, iii 6;
[14] et praeterea 1 Reg. xiv 23, (x)2 Reg. xvi 4, xvii 10. Quia cultus idololatricus super montibus et collibus fiebat, per illos in opposito sensu significantur mala quae sunt amoris sui; ut apud Jeremiam, Montes et ecce commoventur, et omnes colles evertuntur; vidi cum ecce non homo, et omnis avis caeli avolarunt, iv 24,25:
apud Esaiam, Omnis vallis extolletur, et omnis mons et collis humiliabitur, xl4:
apud eundem, Ecce posui te in tribulam tribulae recentis, praeditae aculeis, tritures montes et conteras, et colles sicut glumam ponas, xli 15: apud eundem, Vastabo montes et colles, et omnem herbam eorum arefaciam, xlii15:
apud Micham, Audite quaeso quod Jehovah loquens, Surge, contende cum montibus, et audiant colles vocem tuam, vi 1:
apud Jeremiam, Oves perditae fuerunt populus Meus, pastores ejus seduxerunt eos, montes refractarii, de monte super collem iverunt, obliti sunt cubilis sui, l 6;
ac praeterea alibi, ut Jer. xvi 16, Nahum i 5, 6. [15] (m)Quod `montes et colles' significarent bona amoris caelestis et spiritualis, erat quia {16}eminebant supra terram, et per eminentia et alta significabantur illa quae erant caeli, et in supremo sensu quae erant Domini; terra enim Canaanis significabat regnum caeleste Domini, n. 1607, 3038, 3481, 3705, 4240, 4447, inde {17}omnia quae ibi significativa erant, montes et colles talium quae alta sunt;(n) antiquissimi enim, qui fuerunt ab Ecclesia caelesti, cum ascendebant montem, obveniebat illis altitudo, et ex altitudine sanctum, ex eo quod Jehovah seu Dominus dicebatur in altissimis habitare, et quia altitudo in sensu spirituali erat bonum amoris, n. 650. @1 collem$ @2 qui$ @3 spirituale caelestis$ @4 antecedentibus$ @5 Zionem $ @6 enim$ @7 illo$ @8 se habet cum illo monte sicut cum Hierosolyma, quod propterea quia repraesentabat caelestia, sanctus habitus est, similiter ac Hierosolyma quae quia repraesentabat Regnum caeleste Domini, in propheticis Verbi sancta vocatur, et visa Johanni e caelo descendens; quod Hierosolyma@ @9 A I omit Amos$ @10 omnibus faciebus$ @11 after locis$ @12 all plural as below$ @13 antiquissimis$ @14 Regni$ @15 i per montes, idcirco etiam$ @16 eminerent e terra$ @17 montes et colles, ibi significabant illa quae essent altiora ibi, quapropter etiam omnes termini, sicut fluvii majores et mare significabant illa quae in Regno Domini ultima essent, n. 4116, 4240.$