8760.“摩西上到神那里”表在天堂之下、与天堂里的神性真理结合的从神来的真理。这从“摩西”和“上”的含义清楚可知：“摩西”是指从神来的真理（参看6771，6827，7014节），在此是指在天堂之下的从神来的真理，因为现在他作为以色列人的首领而代表以色列人，因而代表那些因尚未处于从真理所形成的良善而尚未在天堂的人（参看8753，8754节）；“上”是指结合，因上到神性那里的人便与祂结合，如“上天堂”这句话表示人与主结合，“从天堂下来”这句话表示祂与人结合。与其它真理有结合的天堂里的神性真理就是“神”所表示的，因为在圣言中，主凭神性真理而被称为“神”，凭神性良善而被称为“耶和华”（2586，2769，2807，2822，3921e，4402，7010，7268，7873，8301节）。由于此处论述的主题是神性真理与神性良善的结合，故本节在“摩西上到神那里，耶和华从山上呼唤他”这些话中，首先提到“神”，然后提到“耶和华”。
之所以说天堂里的神性真理，后来又说天堂里的神性良善，是因为神性本身远在众天堂之上；不仅神性良善本身远在它们之上，而且从神性良善发出的神性真理本身也远在它们之上。它们之所以远在天堂之上，是因为神性本身是无限的，无限无法与有限事物结合，因而无法与天堂里的天使结合，除非祂披上某种有限的衣服，以这种方式使自己变得适合接受。诸如存在于自己里面的神性良善本身也是一团无限炽热的火焰，也就是爱的无限火焰，这团火焰是天上的天使无法承受的，因为他会被它吞噬，如同被未经中间缓和的太阳火焰触及的世人。此外，神的爱之火焰发出的光，也就是神性真理，若真的没有减弱自己炽热的光辉就流入，就会照瞎天堂里所有的人。由此可见此处所论述的众天堂之上的神性良善和神性真理，与众天堂之内的神性良善和神性真理有何区别。
Potts(1905-1910) 8760
8760. And Moses went up unto God. That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (see n. 8753, 8754); and from the signification of "going up," as being to conjoin oneself, for he who goes up to the Divine conjoins himself with Him; as for instance when "going up into heaven" is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by "coming down from heaven." The Divine truth in heaven, with which there is conjunction, is meant by "God," for in the Word the Lord is called "God" from Divine truth, and "Jehovah" from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301); and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse "God" is first mentioned, and then "Jehovah," in these words, "Moses went up unto God, and Jehovah called unto him from the mountain." [2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.
Elliott(1983-1999) 8760
8760. 'And Moses went up to God' means the truth from God which was below heaven joining itself to Divine Truth in heaven. This is clear from the representation of 'Moses' as the truth from God, dealt with in 6771, 6827, 7014, at this point the truth from God which was below heaven, since he now represents the children of Israel as their head, and so represents those belonging to the spiritual Church not yet in heaven because they are not as yet governed by good formed from truths, 8753, 8754; and from the meaning of 'going up' as joining oneself to, for someone who goes up to the Divine joins himself to Him, even as the words 'going up into heaven' mean man's being joined to the Lord, and the words 'coming down from heaven' mean His being joined to man. Divine Truth in heaven, to which the other was joined, is what 'God' is used to mean; for in the Word the Lord is called 'God' by virtue of Divine Truth, and Jehovah' by virtue of Divine Good, 2586, 2769, 2807, 2822, 3921 (end), 4402, 7010, 7268, 7873, 8301. And since the joining of Divine Truth to Divine Good is the subject here, this verse first says 'God', then 'Jehovah' just after, in these words, And Moses went up to God, and Jehovah called to him from the mountain.
[2] The expression Divine Truth in heaven is used, and then Divine Good in heaven, because the Divine Himself is far above the heavens; not only Divine Goodness itself is far above them but also Divine Truth itself which goes forth directly from Divine Good. The reason why they are far above heaven is that in Himself the Divine is the Infinite, and the Infinite cannot be joined to finite beings, thus not even to angels in heaven, unless He puts on some finite clothing and in that way adapts Himself for reception. Also Divine Good as it exists in itself is a flame of infinite intensity or love, a flame which no angel in heaven can bear; for he would be devoured by it, as a person in the world would be if the flame of the sun were to reach him without anything between them to moderate it. The light also from the flame of God's love, which is Divine Truth, would blind all who are in heaven if it were to flow in without abatement of its fiery brightness. All this goes to show what the difference is between Divine Good and Divine Truth that are above the heavens and Divine Good and Divine Truth in the heavens, which are the subject here.
Latin(1748-1756) 8760
8760. x). `Et Moscheh ascendit ad Deum': quod significet verum a Divino quod infra caelum se cum Divino Vero quod in caelo conjungens, constat ex repraesentatione `Moschis' quod sit verum a Divino, de qua n. 6771, 6827, 7014, hic verum a Divino quod infra caelum, ex causa quia nunc filios Israelis {1} ut caput repraesentat, ita illos qui ab Ecclesia spirituali, qui adhuc non in caelo quia nondum in bono formato a veris, n. 8753, 8754; ex significatione `ascendere' quod sit se conjungere, nam qui ascendit ad Divinum, is se Ipsi conjungit, sicut cum dicitur ascendere in caelum, {2}intelligitur conjungi cum Domino, ac vice versa descendere e caelo; Divinum Verum in caelo, cum quo conjunctio, intelligitur per `Deum,' nam Dominus in Verbo dicitur `Deus' a Divino Vero, et `Jehovah' a Divino Bono, n. 2586, 2769, 2807, 2822, 3921 fin., 4402, 7010, 7268, 7873, 8301; et quia {3}agitur hic de conjunctione Divini Veri cum Divino Bono, ideo in hoc versu primum dicitur `Deus,' et mox `Jehovah,' his verbis, Et Moscheh ascendit ad Deum, et vocavit ad illum Jehovah e monte. 2 Divinum Verum in caelo dicitur, ac postea Divinum Bonum in caelo, ex causa quia ipsum Divinum est longe supra caelos, non modo ipsum Divinum Bonum sed etiam ipsum Divinum Verum quod immediate a Divino Bono procedit; quod {4}illa longe supra caelum sint, est quia Divinum in Se est Infinitum, (c)et Infinitum non conjungi potest cum finitis, ita non cum angelis in caelis, nisi per induitionem alicujus finiti, et sic per accommodationem ad receptionem; est etiam ipsum Divinum Bonum in Se flamma {5}infiniti ardoris, hoc est, amoris, quam flammam nullus angelus in caelo potest sustinere, consumeretur enim sicut homo si illum flamma solis absque temperatione intermedia perstringeret; lux etiam {6}ex flamma amoris Divini, quae est Divinum Verum, si absque remissione a suo igneo splendore influeret, occaecaret omnes qui in caelo; ex his constare potest quae differentia est inter Divinum Bonum et Divinum Verum supra caelos, et inter Divinum Bonum et Divinum Verum in {7}caelis, de quibus hic agitur. @1 i hic$ @2 et descendere de coelo, per illud significatur conjunctio cum Domino, per hoc disjunctio; Divinum cum quo conjunctio intelligitur per Deum, quod sit Divinum Verum quod in coelo, cum quo conjunctio, est quia$ @3 omnis conjunctio cum Divino bono fit per Divinum Verum, idcirco hic primum dicitur Deus, et dein Jehovah$ @4 ipsum Divinum sit longe supra coelos A, illa longe supra coelum sit I$ @5 infinita IT$ @6 inde$ @7 coelo, de quo nunc$