8598.“明天我要站在小山顶上”表神之真理与仁之良善的结合，以及来自那里的流注。这从“摩西”的代表，以及“站”和“小山”的含义清楚可知：那要站在小山顶上的“摩西”是指神之真理，如前面频繁所述；“站”是指结合并流入，“站”在此之所以表示结合，是因为那时他在小山顶上，而“小山”表示仁之良善，而它之所以还表示流入，是因为他从那里俯视战场，还掌控它的进程，这个进程由他举手时以色列人得胜，垂手时亚玛力得胜来表示；“小山”是指仁之良善（6435节）。
有必要简短阐明这结合是怎么回事，进入进行争战的真理的仁之良善的流注又是怎么回事。如前所述，当神之真理与那些真正热情的天使结合时，它就变成进行真理的争战。热情的天使会进行争战，然而不是出于任何敌对和敌意争战，而是出于仁爱争战。因为热情不同于愤怒之处在于，热情含有仁之良善在里面；因此，当热情进行争战时，它只是移走那些陷入虚假和邪恶的人，以防止他们伤害那些处于良善和真理的人。而另一方面，愤怒不仅移走他们，还怀着仇恨和报复追赶他们。事实上，热情因仁爱在它里面，故甚至想要善待那些陷入邪恶和虚假的人，也的确会善待他们，只要他们不伤害善人；而愤怒则因仇恨和报复在它里面，故想要伤害所有与它争战的人，无论他们是善是恶。由此可见何谓进入进行争战的真理的仁之良善的流注，热情含有良善在里面，而愤怒则含有邪恶（参看4164，4444节）。
Potts(1905-1910) 8598
8598. Tomorrow I stand on the top of the hill. That this signifies the conjunction of truth Divine with the good of charity, and the consequent influx, is evident from the representation of Moses, who was to stand on the top of the hill, as being truth Divine (of which frequently above); from the signification of "standing," as being to be conjoined and to flow in; that "standing" here denotes to be conjoined, is because he was then on the top of the hill, and by "a hill" is signified the good of charity; that it also denotes to flow in, is because from it he viewed the battle, and also determined it, which is signified by Israel prevailing when he lifted up his hand and by Amalek prevailing when he let down his hand: and from the signification of "a hill," as being the good of charity (n. 6435). [2] How the case is with the conjunction and influx of the good of charity into the fighting truth, shall be briefly told. As before said, the Divine becomes fighting truth through conjunction with those who are in zeal. They who are in zeal fight, yet not from any enmity and hostility, but rather from charity; for zeal differs from anger in the fact that zeal has within it the good of charity; and therefore when zeal fights it merely removes those who are in falsity and evil, to prevent them from hurting those who are in good and truth. On the other hand, anger not only removes them, but also pursues them with hatred and revenge. For from the charity that is in it, zeal wishes well even to those who are in evil and falsity, and also does well to them so far as they do not injure the good, whereas anger, from the hatred and revenge which are within it, wishes harm to all with whom it fights, whether they be good or evil. From this it can be seen what is meant by the influx of the good of charity into truth fighting. (That zeal has good in it, and anger has evil, see n. 4164, 4444.)
Elliott(1983-1999) 8598
8598. 'Tomorrow I stand on the top of the hill' means the joining of God's truth to the good of charity, and influx from there. This is clear from the representation of 'Moses', who was going to stand on the top of the hill, as God's truth, dealt with often; from the meaning of 'standing' as being joined to and flowing in (the reason why 'standing' here means being joined to is that he would at that time be on the top of the hill, and 'hill' means the good of charity; and the reason why flowing in is meant as well is that he looked down from there on the battle and also controlled the course of it, which is meant by the description that when he raised up his hand Israel prevailed, and when he let down his hand Amalek prevailed); and from the meaning of 'the hill' as the good of charity, dealt with in 6435.
[2] A brief statement is needed to indicate what that joining together really is and what an influx of the good of charity into truth that engages in conflict is. God's truth becomes that which engages in conflict when it is joined to those who are truly zealous, as stated above. Those who are zealous engage in conflict; yet they do so not because they are moved by any feeling of enmity or hostility, but rather by charity. Zeal is different from anger in that zeal holds the good of charity within it, and therefore when zeal goes into battle it merely removes those ruled by falsity and evil to prevent them from harming those governed by goodness and truth. Anger however not only removes them but also pursues them in a spirit of hatred and vengeance. For zeal, because of the charity within it, desires the welfare even of those ruled by evil and falsity, and also works towards it provided that they cannot do any harm to those who are good. But anger, because of the hatred and vengeance within it, wishes harm to all with whom it engages in conflict, whether they are good or evil. From all this one may see what is meant by an influx of the good of charity into truth that engages in conflict. As regards zeal, that it holds good within it, while anger holds evil, see 4164, 4444.
Latin(1748-1756) 8598
8598. `Cras ego consisto super capite collis': quod significet conjunctionem veri Divini cum bono charitatis, et inde influxum, constat ex repraesentatione `Moschis,' qui consisteret super capite collis, quod sit verum Divinum, de qua saepius; ex significatione consistere' quod sit conjungi et influere; quod `consistere' hic sit conjungi, est quia tunc {1}esset super capite collis, {2}et per `collem' significatur bonum charitatis; {3}quod etiam (x)sit influere, est quia inde prospexit pugnam, et quoque disposuit, quod significatur per quod cum {4} elevavit manum suam praevaleret Israel, et cum (x)demisit manum suam praevaleret Amalek; et ex significatione `collis' quod sit bonum charitatis, de qua n. 6435. 2 Quomodo se habet cum conjunctione et influxu boni charitatis in verum pugnans, paucis dicendum {5}: verum Divinum fit pugnans per conjunctionem cum illis qui in zelo sunt, ut supra dictum est; illi qui in zelo sunt pugnant, {6}at non ex aliqua inimicitia et hostilitate sed potius ex charitate, nam zelus differt ab ira in eo quod zelus in se habeat {7}bonum quod charitatis quare cum zelus pugnat, modo removet illos qui in falso et malo, ne (x)laudant illos qui in bono et vero; ira autem non solum removet illos sed etiam ex odio et vindicta persequitur; zelus enim, ex charitate quae inest, vult etiam bene illis qui in malo et falso sunt, et quoque facit quantum non nocent bonis; at ira, ex odio et vindicta quae insunt, vult male omnibus cum quibus pugnat, sive boni sint sive mali; ex his constare potest quid intelligitur per {8} influxum boni charitatis in verum pugnans; quod zelus in se bonum habeat, et ira malum, videatur n. 4164, 4444. @1 erat$ @2 per quem$ @3 et quod$ @4 i Moscheh$ @5 i est$ @6 sed$ @7 charitatem$ @8 i conjunctionem et$