----中文待译----
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.