795、“普天下所有的高山都被覆盖了”表示一切仁之良善都灭绝了。这从上古之人当中的“山”的含义清楚可知。在他们当中，“山”（Mountains，经上或译为大山）表示主，他们在山上敬拜祂，因为这些山是地上最高的地方。因此，“山”表示天上的事物（这些事物也被称为“至高者”），因而表示爱与仁，由此表示爱与仁之良善，也就是天上的事物。就反面意义而言，在圣言中，傲慢的人也被称为“山”，所以“山”还表示对自己的爱。在圣言中，上古教会也由“山”来表示，因为这些山拔地而起，可以说更接近天堂，就是事物起源的地方。
“山”表示主，以及源于祂的一切天上事物，也就是爱与仁之良善，这一点从下面的圣言经文明显看出来。这些经文清楚表明“山”具体表示什么，因为在圣言中，一切事物，无论总体还是细节，都照着它们所应用的主题而具有自己的含义。诗篇：
大山小山必因公义带来平安。（诗篇72:3）
“大山”表示对主之爱，“小山”表示对邻之爱，就是诸如存在于上古教会当中的那种。由于上古教会拥有这种爱，所以在圣言中，“大山小山”也表示该教会。以西结书：
主耶和华（LordJehovih）说，在我的圣山，就是以色列高处的山，以色列全家，那陆地所有的人，都要事奉我。（以西结书20:40）
此处“圣山”表示对主之爱，“以色列高处的山”表示对邻之仁。以赛亚书：
末后的日子，耶和华家的山必坚立于诸山之顶，必被高举，过于万岭。（以赛亚书2:2）
这表示主，因而表示天上的一切事物。
同一先知书：
在这山上，万军之耶和华必为万民用肥甘设摆筵席，祂又必在这山上吞灭遮巾之面。（以赛亚书25:6-7）
此处“山”表示主，因而表示天上的一切事物。又：
各高山各高冈必有河沟流水。（以赛亚书30:25）
此处“山”表示爱之良善，“冈”表示仁之良善，这些良善是信之真理，也就是“河沟流水”的源头。又：
你们必有歌唱，像守圣节的夜间一样，必有心中的喜乐，像人吹笛走路，来到耶和华的山，到以色列的磐石那里。（以赛亚书30:29）
此处“耶和华的山”表示就爱之良善而言的主，“以色列的磐石”表示就仁之良善而言的主。又：
万军之耶和华必降临在锡安山和它的冈陵上争战。（以赛亚书31:4）
在此处和其它许多地方，“锡安山”都表示主，因而表示一切属天之物，也就是爱；“冈陵（hill，经上或译为冈，山冈，小山，岭等）”表示较为低级的属天之物，也就是仁。
又：
报好信息的锡安哪，你要登高山；报好信息的耶路撒冷啊，你要极力扬声。（以赛亚书40:9）
“登高山，报好信息”是指出于爱和仁敬拜主，爱和仁是至内在的事物，因而也被称为至高，因为至内在之物被称为至高。又：
愿磐石上的居民歌唱，愿他们从山顶上欢呼！（以赛亚书42:11）
“磐石上的居民”表示那些处于仁爱的人，“从山顶上欢呼”表示出于爱敬拜主。又：
那报好信息，使人听见平安，报美好的好信息，使人听见救恩的，祂的脚在山上何等佳美。（以赛亚书52:7）
“在山上报好信息”同样表示出于爱与仁之教义来宣扬主，并出于这些教义来敬拜祂。又：
大山小山必在你们面前发声歌唱，田野所有的树木也都拍掌。（以赛亚书55:12）
这表示出于爱和仁，也就是“大山小山”，以及源于这些的信，也就是“田野的树木”来敬拜主。
又：
我必使我的众山成为道路，我的大道也被修高。（以赛亚书49:11）
“众山”表示爱和仁，“道路”和“大道”表示源于这些的信之真理，当信之真理源于作为其至内在的爱和仁时，经上就说它们“被修高”。又：
那信靠我的必承受这地，必得我的圣山为业。（以赛亚书57:13）
这表示主的国，那里除了爱和仁之外什么都没有。又：
我必从雅各中领出种来，从犹大中领出承受我众山的，我拣选的人必拥有它。（以赛亚书65:9）
此处“众山”表示主的国和属天良善，“犹大”表示属天教会。又：
那住到永远，名为圣者，又崇高又高耸的一位如此说，我住在又高又圣的地方。（以赛亚书57:15）
此处“高”表示神圣或神圣之物。因此，“山”因高于地面而表示主及其神圣的属天事物。这也是为何主从西乃山颁布律法。爱和仁也是主论到时代的完结时所说的山的意思，祂说：
那时，在犹太的，应当逃到山上。（马太福音24:16；路加福音21:21；马可福音13:14）
此处“犹太”表示荒废的教会。
New Century Edition
Cooper(2008,2013)
[NCE]795. The meaning of all the high mountains that were under the whole heaven were covered as the fact that all the good effects of charity were obliterated can be seen from the symbolism of mountains among the earliest people.
Among the earliest people, mountains symbolized the Lord, because it was on mountains that they held worship to him. Their reason for doing so was that mountains were the highest points on earth. Consequently mountains symbolized heavenly qualities — love and charity, and so the good effects of love and charity, which are heavenly — and the people also referred to these things as "most high."
Employing an opposite sense, the Word also refers to those who are conceited — and accordingly to self-love itself — as mountains.
Mountains in the Word symbolize the earliest church too, because they rise so high above the earth and in this way are (in a sense) closer to heaven, the origin of everything.
[2] The symbolism of mountains as the Lord and all the heavenly qualities that come from him (in other words, the good effects of love and charity) is established by the following places in the Word. These passages reveal the particular meanings of mountains, since the way things stand with each and every object depends on the subject at hand. In David:
The mountains will bring peace, as will the hills, in justice. (Psalms 72:3)
The mountains stand for love for the Lord, the hills for neighborly love, of the type the earliest church possessed. Because it possessed this type of love, mountains and hills in the Word symbolize that church as well. In Ezekiel:
"On my holy mountain, on the mountain of Israel's high ground," says the Lord Jehovih, "where all the house of Israel — the whole of that house in the land — will serve me ..." (Ezekiel 20:40)
The holy mountain stands for love for the Lord; the mountain of Israel's high ground, for charity toward others. In Isaiah:
It will happen in the end of days that the mountain of Jehovah's house will stand firm, will become the head of the mountains, and will be loftier than the hills. (Isaiah 2:2)
Here they stand for the Lord and so for every heavenly quality. In the same author:
Jehovah Sabaoth will make for all peoples on this mountain a banquet of rich foods. And he will swallow up on this mountain the enveloping layers.{*1} (Isaiah 25:6-7)
The mountain stands for the Lord and so for every heavenly quality.
[3] In the same author:
It will be that on every high mountain and on every lofty hill there will be brooks, channels of water. (Isaiah 30:25)
The mountains stand for the good effects of love, the hills for the good effects of charity. Out of these come the true ideas that make up faith, which are the brooks and channels of water. In the same author:
You will have song like the holy observance of a feast at night, and joy of heart like that of one who goes about with a flute to come onto Jehovah's mountain, toward Israel's rock. (Isaiah 30:29)
Jehovah's mountain stands for the Lord in relation to the good that comes of love. Israel's rock stands for the Lord in relation to the good that comes of charity. In the same author:
Jehovah Sabaoth will come down to do battle on Zion's mountain and on its hill. (Isaiah 31:4)
The mountain of Zion here and in many other places stands for the Lord and so for every heavenly quality (love), while hills stand for a lesser heavenly quality (charity).
[4] In the same author:
Zion, bringer of good news, take yourself up onto a high mountain. Jerusalem, bringer of good news, lift your voice with strength. (Isaiah 40:9)
Going up onto a high mountain and bringing good news is worshiping the Lord in love and charity, which lie at our deepest level and are therefore described as being highest. (What lies deepest is also referred to as highest.) In the same author:
Let those who live on the crag sing; from the head of the mountains let them shout. (Isaiah 42:11)
Those who live on a crag stand for those who live in charity. Shouting from the head of the mountains stands for worshiping the Lord with love. In the same author:
How gratifying on the mountains are the feet of the one who brings good news, who lets people hear about peace, who brings good news of something good, who lets people hear about salvation. (Isaiah 52:7)
Bringing good news on the mountains stands in a similar way for preaching about the Lord — and worshiping him — from teachings about love and charity. In the same author:
The mountains and hills will ring before you with song, and all the trees of the field will clap the palms of their hands. (Isaiah 55:12)
This stands for worshiping the Lord in love and charity (which are the mountains and hills) and in the faith that grows out of them (which is the trees of the field.)
[5] In the same author:
I will turn all my mountains into a road, and my paths will be lifted high. (Isaiah 49:11)
The mountains stand for love and charity, a road and paths for the truth belonging to faith that springs from them. These are said to be lifted high when truth does develop out of love and charity, since these are the deepest entities in us. In the same author:
The one who trusts in me will own the land as an inheritance and will inherit my holy mountain. (Isaiah 57:13)
This stands for the Lord's kingdom, where there is nothing but love and charity. In the same author:
From Jacob I will produce seed, and from Judah, the heir to my mountains; and the ones I have chosen will own it. (Isaiah 65:9)
The mountains stand for the Lord's kingdom and for heavenly kinds of goodness. Judah stands for the heavenly church. In the same author:
This is what the High and Exalted One dwelling to eternity has said — and the Holy One is his name: "High and holy I dwell." (Isaiah 57:15)
The height mentioned here stands for holiness, which is the reason that mountains, because they stand high above the earth, symbolize the Lord and his holy, heavenly qualities. And this is why the Lord also issued the law from Mount Sinai.
The Lord too was referring to love and charity when he mentioned mountains in speaking about the end of the age, saying that whoever was in Judea should then flee into the mountains (Matthew 24:16; Luke 21:21; Mark 13:14). In this passage, Judea stands for the church after it had been devastated.
Footnotes:
{*1} "The enveloping layers" here are the layers of cloth in which people wrapped their faces when mourning. See Brown, Driver, and Briggs 1996, under לוֹט. The literal meaning of the passage quoted is unintelligible without its full context; it says that on Mount Zion, that is, in Israel, Jehovah will "swallow up" or obliterate the veil of mourning that conceals the people; in other words, he will end their sufferings. [LHC, SS]
Potts(1905-1910) 795
795. All the high mountains that were under the whole heaven were covered. That this signifies that all the goods of charity were extinguished, is evident from the signification of mountains among the most ancient people. With them mountains signified the Lord, for the reason that they held their worship of Him on mountains, because these were the highest places on earth. Hence "mountains" signified celestial things (which also were called the "highest"), consequently love and charity, and thereby the goods of love and charity, which are celestial. And in the opposite sense those also are called "mountains" who are vainglorious; and therefore a "mountain" stands for the very love of self. The Most Ancient Church is also signified in the Word by "mountains" from these being elevated above the earth and nearer as it were to heaven, to the beginnings of things. [2] That "mountains" signify the Lord, and all things celestial from Him, or the goods of love and charity, is evident from the following passages in the Word, from which it is plain what they signify in particular cases, for all things in the Word, both in general and in particular, have a signification according to the subject to which they are applied. In David:
The mountains shall bring peace, and the hills, in righteousness (Ps. 72:3). "Mountains" denote here love to the Lord; "hills" love toward the neighbor, such as was with the Most Ancient Church, which because of this character is also signified in the Word by "mountains" and "hills." In Ezekiel:
In the mountain of My holiness, in the mountain of the height of Israel, saith the Lord Jehovih, there shall all the house of Israel serve Me, that whole land (Ezek. 20:40). The "mountain of holiness" here denotes love to the Lord; the "mountain of the height of Israel" charity toward the neighbor. In Isaiah:
It shall come to pass in the latter days that the mountain of the house of Jehovah shall be established in the top of the mountains, and shall be exalted above the hills (Isa. 2:2), where "mountains" denote the Lord, and thence all that is celestial. Again:
In this mountain shall Jehovah Zebaoth make unto all peoples a feast of fat things, and He will take away in this mountain the face of the covering (Isa. 25:6-7). "Mountain" here denotes the Lord, and hence all that is celestial. [3] Again:
And there shall be upon every lofty mountain, and upon every high hill, rivers, streams of waters (Isa. 23:25), where "mountains" denote goods of love; "hills" goods of charity, from which are truths of faith, which are the "rivers and streams of waters." Again:
Ye shall have a song, as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of Jehovah, to the rock of Israel (Isa. 30:29). The "mountain of Jehovah" here denotes the Lord with reference to the goods of love; the "Rock of Israel" the Lord with reference to the goods of charity. Again:
Jehovah Zebaoth shall come down to fight upon Mount Zion and upon the hill thereof (Isa. 31:4). "Mount Zion" here and elsewhere in many places, denotes the Lord, and hence all that is celestial and which is love; and "hills" denote what is celestial of lower degree, which is charity. [4] Again:
O Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength (Isa. 40:9). To "go up into the high mountain and bring good tidings" is to worship the Lord from love and charity, which are inmost, and are therefore also called "highest" because what is inmost is called highest. Again:
Let the inhabitants of the rock sing, let them shout from the top of the mountains (Isa. 42:11). The "inhabitants of the rock" denote those who are in charity; to "shout from the top of the mountains" is to worship the Lord from love. Again:
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation (Isa. 52:7). To "bring good tidings upon the mountains" is likewise to preach the Lord from the doctrine of love and charity, and from these to worship Him. Again:
The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands (Isa. 55:12);
denoting worship of the Lord from love and charity, which are "the mountains and the hills;" and from the faith thence derived, which are the "trees of the field." [5] Again:
I will make all My mountains a way, and My highways shall be exalted (Isa. 49:11);
where "mountains" denote love and charity; and "way" and "highways" the truths of faith thence derived, which are said to be "exalted" when they are from love and charity as their inmost. Again:
He that putteth his trust in Me shall possess the land as a heritage, and shall inherit the mountain of My holiness (Isa. 57:13);
denoting the Lord's kingdom, wherein is nothing but love and charity. Again:
I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains, and Mine elect shall possess it (Isa. 65:9). "Mountains" here denote the Lord's kingdom and celestial goods; "Judah" the celestial church. And again:
Thus saith the high and lofty One that inhabiteth eternity, whose name is holy, I dwell in the high and holy place (Isa. 57:15). "High" here denotes what is holy; and hence it is that on account of their height above the earth, mountains signify the Lord and His holy celestial things. And it was for this reason that the Lord promulgated the Law from Mount Sinai. Love and charity are also meant by the Lord, by "mountains" where, speaking of the consummation of the age, He says:
Then let them that are in Judea flee into the mountains (Matt. 24:16; Luke 21:21; Mark 13:14), where "Judea" denotes the vastated church.
Elliott(1983-1999) 795
795. 'All the high mountains beneath the whole sky were covered' means that all goods stemming from charity were done away with. This is clear from the meaning of 'mountains' among the most ancient people. Among them 'mountains' meant the Lord, for they conducted their worship of Him on mountains because these were the loftiest parts of the earth. Consequently 'mountains' meant heavenly things which they also called the most high', and accordingly love and charity, and so the goods that stem from love and charity, which are heavenly things. In the contrary sense also, the people who are haughty are called 'mountains' in the Word, and so mountains also mean self-love. The Most Ancient Church also is meant in the Word by 'mountains' from the fact that mountains rose up above the earth and were nearer so to speak to heaven, where things have their origins.
[2] That 'mountains' means the Lord, and all heavenly things deriving from Him, that is, goods that stem from love and charity, is clear from the following places in the Word. These show what 'mountains' means in particular, for every single detail takes its meaning from the matter to which it applies. In David,
The mountains will bring peace, and the hills, in righteousness. Ps 72:3.
'Mountains' stands for love to the Lord, 'hills' for love towards the neighbour, such as existed with the Most Ancient Church, which, since it was of such a nature, is also meant in the Word by 'mountains' and therefore 'hills'. In Ezekiel,
On My holy mountain, on the mountain height of Israel, said the Lord Jehovih, there all the house of Israel, all of them that are in the land, will serve Me. Ezek 20:40.
Here 'holy mountain' stands for love to the Lord, 'mountain height of Israel' for charity towards the neighbour. In Isaiah,
It will be in the latter days that the mountain of the house Jehovah will be established on the top of the mountains, and raised above the hilts. Isa 2:2.
This stands for the Lord and consequently for everything heavenly.
[3] In the same prophet,
Jehovah Zebaoth will make for all peoples on this mountain a feast of fat things, and He will swallow up on this mountain the facea of the covering. Isa 25:6, 7.
'Mountain' stands for the Lord and consequently for everything heavenly. In the same prophet, It will be that on every high mountain, and on every lofty hill, there will be brooks, streams of water. Isa 30:25.
Mountains' stands for goods that stem from love, 'hills' for goods that stem from charity, such goods being the source of truths of faith, which are 'brooks and streams of water'. In the same prophet,
You will have a song as in the night when a feast is hallowed, and joy of heart as when one goes with a flute to come to the mountain of Jehovah, to the Rock of Israel. Isa 30:29.
'Mountain of Jehovah' stands for the Lord with reference to goods that stem from love, 'Rock of Israel' for the Lord with reference to goods that stem from charity.
[4] In the same prophet,
Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isa 31:4.
Here and in many other places 'Mount Zion' stands for the Lord and consequently for everything celestial, which is love, and 'hill' for what is celestial but lower, which is charity. In the same prophet,
Get you up on to the high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings. Isa 40:9.
'Getting up on to the high mountain and declaring good tidings' is worshipping the Lord from love and charity, which are inmost things, and are therefore also called most high. That which is inmost is referred to as the most high. In the same prophet,
Let the inhabitants of the rock sing, let them shout from the top of the mountains. Isa 42:11.
'Inhabitants of the rock' stands for those who abide in charity, 'shouting from the top of the mountains' for worshipping the Lord from love. In the same prophet,
How beautiful on the mountains are the feet of Him who is bringing good tidings, causing peace to be heard, bringing good tidings of good, causing salvation to be heard. Isa 52:7
'Bringing good tidings on the mountains' in like manner stands for preaching about the Lord from doctrine concerning love and charity, and for worshipping from these. In the same prophet,
The mountains and the hills will resound before you with song, and all the trees of the field will clap their hands. Isa 55:12.
This stands for worshipping the Lord from love and charity, which are 'the mountains and the hills', and from faith deriving from these, which is 'the trees of the field'.
[5] In the same prophet,
I will set all My mountains as a way, and My pathways will be raised up. Isa 49:11.
'Mountains' stands for love and charity, 'way' and 'pathway' for the truths of faith deriving from these, which are said to be 'raised up' when they stem from love and charity, which are inmost. In the same prophet,
He who trusts in Me will take possession in the land, and will inherit My holy mountain. Isa 57:13.
This stands for the Lord's kingdom where there is nothing other than love and charity. In the same prophet,
I will bring forth seed from Jacob, and from Judah the heir of My mountains, and My chosen ones will possess it. Isa 65:9.
'Mountains' stands for the Lord's kingdom and for celestial goods, and 'Judah' for the celestial Church. In the same prophet,
Thus said the High and Lofty One inhabiting eternity, whose name is the Holy One. I dwell as the High and Holy One Isa 57:15.
Here 'high' stands for holy. Consequently 'mountains', on account of their height above the earth, meant the Lord, and holy heavenly things that are His. This also is why it was from Mount Sinai that the Lord proclaimed the Law. Love and charity are also what the Lord means by 'mountains' when, in reference to the close of the age, He says that those who were then in Judaea were to flee to the mountains, Matt 24:16; Luke 21:21; Mark 13:14. Here 'Judaea' stands for the vastated Church.
Latin(1748-1756) 795
795. Quod 'operti sunt omnes montes alti, qui sub toto caelo' significent quod omnia bona charitatis exstincta sint, constat a significatione 'montium' apud Antiquissimos. 'Montes' apud eos significabant Dominum, quia cultum Ipsius super montibus habuerunt, ex causa quia montes erant editissima terrae; inde 'montes' significabant caelestia, quae etiam 'altissima' appellabant, proinde amorem et charitatem, ita bona amoris et charitatis, quae caelestia sunt. In contrario sensu etiam 'montes' vocantur in Verbo qui elati animo sunt, ita ipse amor sui. Antiquissima Ecclesia etiam significatur in Verbo per 'montes,' ex eo quod montes elevati sunt super terra, et propiores quasi caelo, rerum principiis. [2] Quod 'montes' significent Dominum, et omnia caelestia inde, seu bona amoris et charitatis, constat a sequentibus in Verbo locis, ex quibus patet quid in specie significant, nam se habent omnia et singula ad rem de qua, applicate: apud Davidem, Ferent montes pacem, et colles in justitia, Ps. lxxii 3;'montes' pro amore in Dominum, 'colles' pro amore erga proximum, quali apud Antiquissimam Ecclesiam, quae quoque per montes et colles ideo, quia talis, in Verbo significatur: apud Ezechielem, In monte sanctitatis Meae, in monte altitudinis Israelis, dictum Domini Jehovih, ubi servient Mihi omnis domus Israelis tota illa in terra, xx 40;
ubi 'mons sanctitatis' pro amore in Dominum, 'mons altitudinis Israelis' pro charitate erga proximum: apud Esaiam, Erit in posteritate dierum, stabilis erit mons domus Jehovae in caput montium, et elatus prae collibus, ii 2;
pro Domino, inde pro omni caelesti: [3] apud eundem, Faciet Jehovah Zebaoth omnibus populis in monte hoc convivium pinguedinum;... et absorbebit in monte hoc facies obvolutionis, xxv 6, 7;
'mons' pro Domino, inde pro omni caelesti: apud eundem, Erit, super omni monte alto, et super omni colle elato, rivi, ductus aquarum, xxx 25;
'montes' pro bonis amoris, 'colles' pro bonis charitatis, ex quibus vera fidei, quae sunt 'rivi et ductus aquarum': apud eundem, Cantus erit vobis, sicut nocte sanctificari festum, et gaudium cordis sicut euntis cum tibia, ad veniendum in montem Jehovae, ad petram Israelis, xxx 29;
'mons Jehovae' pro Domino praedicate ad bona amoris; 'petra Israelis' pro Domino praedicate ad bona charitatis: apud eundem, Descendet Jehovah Zebaoth ad militandum super monte Zionis, et super colle illius, xxxi 4;
'mons Zionis' hic et multoties alibi pro Domino, et inde pro omni caelesti quod est amor, et (x)'collis' pro caelesti inferiore quod est charitas: apud eundem, [4] Super montem altum ascende tibi evangelizatrix Zion; extolle in robore vocem tuam evangelizatrix Hierosolyma, xl 9;
'ascendere in montem altum et evangelizare' est colere Dominum ex amore et charitate, quae sunt intima, quare etiam vocantur altissima; quod intimum, hoc altissimum appellatur: apud eundem, Cantent habitatores rupis, e capite montium clament, xiii 11;
'habitatores rupis' pro iis qui in charitate; 'e capite montium clamare' pro colere Dominum ex amore: apud eundem, Quam jucundi sunt super montibus pedes evangelizantis, audire facientis pacem, evangelizantis bonum, audire facientis salutem, lii 7;
'evangelizare super montibus' similiter pro praedicare Dominum ex doctrina amoris et charitatis, et ex illis colere: apud eundem, Montes et colles personabunt coram vobis cantu, et omnes arbores agri complodent {1} vola, lv 12;
pro colere Dominum ex amore et charitate, quae sunt 'montes et colles,' et ex fide inde, quae sunt 'arbores agri': apud eundem, Ponam omnes montes Meos in viam, et semitae Meae exaltabuntur, xlix 11;
'montes' pro amore et charitate, 'via et semitae' pro veris fidei inde, quae 'exaltari' dicuntur, cum ex amore et charitate sunt, quae intima: apud eundem, Confidens in Me possidebit in hereditatem terram, et hereditabit montem sanctitatis Meae, lvii 13;
pro regno Domini, ubi nihil nisi amor et charitas: apud eundem, Producam ex Jacobo semen, et ex Jehuda heredem montium Meorum, et possidebunt illam electi Mei, lxv 9;
'montes' pro regno Domini, et bonis caelestibus, 'Jehuda' pro Ecclesia caelesti: apud eundem, Sic dixit Altus et Excelsus habitans in aeternum, et Sanctus Nomen Ipsius; Altus {2} et Sanctus habito, lvii 15;
ibi 'altum' pro sancto, inde 'montes' ex altitudine super terram significabant Dominum, et Ipsius sancta caelestia; quapropter etiam Dominus ex Monte Sinai promulgavit Legem. A Domino etiam intelligitur amor et charitas per 'montes,' ubi loquitur de consummatione saeculi, Quod qui in Judaea tunc fugerent in montes, Matth. xxiv 16; Luc xxi 21; Marc xiii 14;
ubi 'Judaea' pro Ecclesia vastata. @1 complaudent I.$ @2 sic. Heb., yet Sch. has in alto et sancto (loco).$