8603.“摩西、亚伦与户珥”表按次序相继出现的神性真理的各个层级。这从“摩西”、“亚伦”和“户珥”的代表清楚可知：“摩西”是指直接从主发出的神性真理（参看7010节）；“亚伦”是指间接从主发出的神性真理（7009节）；“户珥”是指通过后者再次间接发出的神性真理。因此，它们表示按次序相继出现的真理的各个层级。
有必要简短阐述一下何谓按次序相继出现的真理的各个层级。在整个自然界，一切事物，无一例外，皆依次源于内层事物；它们从内层事物衍生出来，按次序跟随它们。但内层事物不是通过逐渐融入外层事物而与它们联系在一起的；相反，它们是不同且分离的，通过像纤维那样的自身延伸相结合，这些延伸起到联系渠道的作用。通过水果，如柠檬、苹果等等可对从其它事物衍生出来并因此依次来自它们的事物的性质获得某种概念。最外在的部分是包裹它们的皮；它们的内层是被包裹的果肉；更内层的部分是种子；这些种子外面都有外壳包着，紧贴着种子本身的是膜；膜之下则是包含最初形式，可以说包含灵魂的内髓；新树和新果实再次从这内髓中长出来。
所有这些事物按次序相继出现；但它们是不同且分离的，然而同时又联结在一起。内层与外层的联系以一种神奇的方式通过纤维状的通道实现。这些内层和外层在最初形成时，是紧密相连的；但随着时间推移，它们逐渐分离。因为在最初形式，也就是种子里面的至内在部分能像父母那样扩展成形式之前，它必须分阶段依次被打开。当它被打开，开始生长时，它周围的肉质部分就会自我调整、适应，先作它的“土壤”，之后作它的施肥液。这个阶段，也就是它在子宫里的时期过后，它就出生了；此时，它被留在土壤中，作为一粒种子被播种在其中。
这一切能使人对衍生而来并按次序相断出现的事物的性质形成某种概念。它们的性质在植物界如何，在动物界也如何，只是在动物界要更加完美得多。动物界有外层事物，内层事物和至内层事物，它们以同样的方式按次序相继出现，并且彼此不同，互相分离，然而同时又联结在一起。它们的不同之处在于，动物界的形式被造是为了接受生命。因此，正如接受生命的形式是按次序相继出现的，由此产生的各种活力也是如此。因为接受生命的形式或物质是主体（注：主体在此用来表示某种真实存在，然而其存在又依赖于先于它自身的某种事物之物），由这些形式的变化和修改而产生的事物就是力，这力当被称为“活力”，因为它们是生命力。
由此可见何谓按次序相继出现的神性真理的各个层级；因为构成生命的一切事物都与真理有关，它们的完美都与良善有关；或在反面意义与虚假有关，它们的不完美与邪恶有关。它们从一个到下一个的依次过渡也被称为“层级”。
8603a.“都上了小山顶”表处于仁之良善。这从“小山”的含义清楚可知，“小山”是指仁（6435节），“小山顶”表示仁之良善。
Potts(1905-1910) 8603
8603. And Moses, Aaron, and Hur. That this signifies Divine truths in successive order, is evident from the representation of Moses, as being Divine truth proceeding immediately from the Lord (see n. 7010); from the representation of Aaron, as being Divine truth proceeding mediately from the Lord (n. 7009); and from the representation of Hur, as being Divine truth again mediately proceeding through this; thus they denote truths in successive order. [2] What is meant by truths in successive order shall be briefly told. Each and all things in universal nature come forth from interior things in order, being derivations and successions. But interior things do not cohere with exterior things by continuity, but they are distinct, and are conjoined by means of protrusions like fibers, through which there are communications. An idea of the nature of these derivations and consequent successions in general, may be obtained from fruits, as from citrons, apples, and the like. The most external things are the skins which encompass them; the interior things are the pulp which is enclosed; the still more interior things are the seeds, which are encompassed with cases outwardly, and next themselves with membranes; beneath which is the inner pulp, containing the first form, as a soul; from which again come new trees and new fruits. [3] All these things are in successive order, and are distinct from one another, and are also joined together. The communication of the interior things with the exterior is effected in a wonderful way by means of passings over that are as it were fibrous. At first, while forming, they almost cohere, but in course of time they are separated; for before the first form, which is the inmost in the seed, can be expanded into forms like its parents, it must be successively opened; and when it is being opened and begins to grow, the pulps with which it is encompassed adapt themselves, serving first as soil, next as fertilizing sap; after this period, which is its period in the womb, it is born, and is then left to the soil of the earth, wherein it has been sown in the form of seed. [4] From all this an idea can be formed how the case is with derivatives in successive order. As it is in the vegetable kingdom, so also it is in the animal kingdom, but in this much more perfectly. There are in the animal kingdom exterior, and interior, and inmost things, in like manner in successive order, which are distinct from one another, and are also joined together; but they differ in the fact that the forms in the animal kingdom have been created to receive life. Consequently, as the forms recipient of life are in successive order, so also are the lives which result therefrom; for the forms or substances recipient of life are the subjects, and the things that result from their changes and modifications are the forces, which are to be called "lives," because they are living forces. [5] From all this it can now be seen what is meant by "Divine truths in successive order;" for all things that belong to life bear relation to truth, and their perfection to good, and in the opposite sense to falsity, and their imperfection to evil. The passings over from one to the other in successive order are also called "degrees." [8603a. Went up to the top of the hill, signifies in the good of charity.]
Elliott(1983-1999) 8603
8603. 'And Moses, Aaron, and Hur' means levels of Divine Truth that follow one another in order. This is clear from the representation of 'Moses' as Divine Truth that goes forth directly from the Lord, dealt with in 7010; from the representation of 'Aaron' as Divine Truth that goes forth from the Lord in an indirect way, dealt with in 7009; and from the representation of 'Hur' as Divine Truth that goes forth again in an indirect way, but through the latter. Thus there are levels of truth that follow one another in order.
[2] What is meant by levels of truth that follow one another in order must be stated briefly. All things without exception in the entire natural world spring in order from others on a more internal level; they derive from them and follow in order after them. But the interior things do not connect with the exterior by gradually merging into them; rather, they are distinct and separate, and are joined through extensions from themselves like fibres, which act as channels of communication. Some idea of the nature of things which derive from others and therefore follow in order from them may be conveyed by considering fruits such as lemons, apples, and the like. Their most external parts are their surrounding skins, their interiors are the surrounded flesh or pulp, and their yet more interior parts are the seeds; and the seeds have casings around the outside, then on the actual seeds membranes, under which lies an inner pulp containing the initial form, the soul so to speak, from which again spring new trees and fruit.
[3] All these things follow one another in order; but they are distinct and separate, yet at the same time are joined together. The communication of interiors with exteriors is effected in a wondrous fashion through fibre-like passageways. When those interiors and exteriors are first formed they are very closely connected; but in the course of time they are separated. For before the initial form, the inmost part within the seed, can expand into forms like its parents it must be opened in stages following one another in order. When it is opened and starts to grow, the pulpy parts surrounding it adapt themselves, serving first as its 'soil', and after that as its fertilizing sap. After this phase, which is its time in the womb, it is born; at that point it is left to the soil of the earth, in which it is sown as a seed.
[4] All this enables one to form some idea of the nature of things that derive from and follow one another in order. As is the nature of them in the vegetable kingdom, so it is also in the animal kingdom, yet in a far more perfect way. In the animal kingdom there are exterior things, interior, and inmost, which in like manner follow one another in order, are distinct and separate from one another, and yet at the same time are joined together. But they are different in that forms in the animal kingdom have been created to receive life. Consequently just as forms receiving life follow one another in order, so do the resulting kinds of vitality. For the forms or substances receiving life are the subjectsa, and the things which result from changes and modifications of those forms are the forces, which should be called vitalities because they are life-forces. From all this one may now see what is meant by levels of Divine Truth that follow one another in order. For everything constituting life has connection with truth, and the perfection it possesses with good, or in the contrary sense with falsity, and its imperfection with evil. Their transitions in order from one to the next are also called degrees.
8603a 'Went up to the top of the hill' means in the good of charity. This is clear from the meaning of 'the hill' as charity, dealt with in 6435, the good of it being meant by 'the top of the hill'.
Latin(1748-1756) 8603
8603. `Et Moscheh, Aharon, et Chur': quod significet Divina Vera in ordine successivo, constat ex repraesentatione `Moschis' quod sit Divinum Verum {1} immediate a Domino procedens, de qua n. 7010, ex repraesentatione `Aharonis' quod sit Divinum Verum mediate a Domino procedens, de qua n. 7009, et ex repraesentatione `Churis' quod sit Divinum Verum per id iterum mediate {2} procedens; ita sunt vera in ordine successivo. 2 Quid vera in ordine successivo sunt, paucis dicetur: omnia et singula in universa natura ab interioribus ordine existunt, sunt derivationes {3}et successiones; sed interiora non cohaerent cum exterioribus per continuum, sed distincta sunt, et {4}conjuncta per exsertiones sicut fibras, per quas communicationes; derivationes et inde successiones in genere quales sunt, sisti possunt ad ideam ex fructibus, sicut ex citris, pomis, et similibus; illorum maxime externa sunt cutes quae circumcingunt, interiora sunt caro quae circumcingitur; adhuc interiora sunt semina, quae circumdantur thecis extra, et ipsa dein membranis; sub illis est interior caro, in qua prima forma, sicut anima, ex qua iterum novae arbores et novi fructus; haec omnia 3 in ordine successivo sunt, ac inter se distincta, et quoque conjuncta; communicatio interiorum cum exterioribus fit mirabiliter per transitus sicut fibrosos; {5}illa principio cum formantur, paene cohaerent, sed temporis successu separantur, nam prima forma, quae intima est in semine, antequam {6}in formas parentibus suis similes potest expandi, successive aperienda est; (m)et cum aperitur et {7}incohat crescere, aptant se carnes, quibus circumcincta est, inserviunt primum pro humo, dein pro suco fecundante; {8}post hoc tempus, quod est tempus ejus in utero, nascitur, et tunc relinquitur humo terrae, cui ut semen inseminata est.(n) 4 Ex his idea formari potest quomodo se habet cum derivativis in ordine successivo; sicut se habet in regno vegetabili, ita quoque se habet in regno animali, {9}sed in hoc multo perfectius; sunt in regno animali exteriora, et interiora, ac intima, pariter in ordine successivo, quae inter se distincta sunt, et quoque conjuncta; sed differunt in eo quod formae in regno animali creatae sint ad recipiendam vitam, {10}inde sicut formae recipientes vitae sunt in ordine successivo, ita quoque vitae quae inde resultant, nam formae {11}seu substantiae recipientes vitae sunt subjecta, et quae ex illarum mutationibus et modificationibus resultant, sunt vires, {12}quae vocandae sunt vitae, quia sunt vires vivae. Ex his nunc constare potest quid Divina Vera in ordine successivo, nam omnia quae vitae sunt se referunt ad verum, et eorum perfectio ad bonum, inque opposito sensu ad falsum, et illorum imperfectio ad malum; transitus ab uno ad alterum in ordine successivo etiam vocantur gradus. @1 i quod$ @2 i a domino$ @3 continuae, et inde$ @4 conjunguntur$ @5 quae$ @6 After expandi$ @7 crescit, inserviunt carnes quibus circumcincta$ @8 post hoc tempus uteri ejus$ @9 ibi exteriora sunt$ @10 quae etiam similiter ordine successivo est$ @11 After vitae$ @12 seu vitae quae quia vitae sunt se referunt ad verum, ac eorum perfectio ad bonum, inque opposito sensu ad falsum, et eorum imperfectio ad malum, nam omnia et singula in universo ad illa se referunt; ex his nunc constare potest, quid ordo successivus, ita quid divina Vera in ordine successivo, quae per Moschen, Aharonem, et Chur repraesentantur$8603[a]{1}. `Ascenderunt caput collis': quod significet in bono charitatis, constat ex significatione `collis' quod sit charitas, de qua n. 6435; bonum illius significatur per `caput collis.' @1 In A this is numbered 8604 as is the next . A vertical line and NB appear in m. cp n. 3055a$