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οὐ ποιήσεις σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς
Exodus 20:4
Apocalypse Explained # 1025
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.
Apocalypse Explained # 224
224.And my new name. That this signifies, that they will also acknowledge the Divine Human of the Lord, is evident from the signification of I will write upon him My new name, as being the acknowledgment of the Lord's Divine Human. To write upon any one denotes to implant in the life (as may be seen above, n. 222), here to implant in faith from charity, because that faith is treated of in what is written to the angel of this church (see above, n. 203); and to implant in that faith denotes acknowledgment in heart. The reason why the new name of the Lord denotes His Divine Human is, that this prophetic book, called the Apocalypse, treats of those who will be in the New Jerusalem, and of those who will not be in it, and not of the successive states of the church as is usually believed (see above, n. 5); and those who will be in the New Jerusalem are all those who will acknowledge the Divine Human of the Lord; therefore it is also said, in The Doctrine of the New Jerusalem, towards the end, "That there is a Trine in the Lord, namely, the Divine Itself, the Divine Human and the proceeding Divine, is an arcanum from heaven, and is for those who will be in the holy Jerusalem" (n. 297). That this is the new name of the Lord is evident from the fact that it was not before acknowledged in the church.
What is further meant by the name of Jehovah, of the Lord, and of Jesus Christ in the Word may be seen above (n. 26, 102, 135, 148); and that the Divine Human of the Lord is meant (n. 26 and 102). The reason why this is meant by the name of Jehovah is, that name in the Word signifies the quality of a state and thing (as may be seen above, n. 148); and the Divine quality by which all things were created and made in the heavens and in the earths is the Lord's Divine Human; as it is also said in John:
"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him, and without him was not anything made that was made. And the world was made by him. And the Word was made flesh, and dwelt among us; and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth" (1:1, 2, 3, 10, 14).
From these considerations it is evident why it is that by the name of Jehovah is meant the Lord's Divine Human. That this is meant in the Word by the name of Jehovah, the Lord Himself shows in John:
Jesus said, "Father, glorify thy name; and there came a voice from heaven, saying, I both have glorified it, and will glorify it again" (12:28).
To glorify is to make Divine. And again:
Jesus said, "I have manifested thy name unto men. I have declared unto them thy name, and will declare it" (17:6, 26).
