7056.“他就去，在神的山遇见摩西”表在那里的爱之良善里面的一种结合。这从“遇见”和“神的山”的含义清楚可知：“遇见”是指结合，如刚才所述（7054节）；“神的山”是指神性之爱的良善（参看6829节）。此中情形是这样：直接从神性发出的真理与间接发出的真理只在良善里面才有可能结合，因为良善是它的真正土壤。真理是种子，只在良善里面如同在自己的土壤里面生长，在别处不会生长。此外，良善是真理的真正灵魂；真理若要成为真理，必须从良善获得自己的存在和生命。
直接从神性发出的真理被称为真理，但它本身是良善，因为它从神性良善发出；不过，从神来的一切真理都与良善联结。它之所以被称为真理，是因为在天堂，它显为光；但这光就像春天的光，与温暖结合的春光给地上的万物带来生命。由此也可以看出，直接从神性发出的真理与间接发出的真理只可能在良善里面结合；因此，除非一个人为了真理，尤其为了良善，因而为了生活而对真理有一种情感，否则是不可能结合的。因为那时这个人处于良善。
从以下考虑可以进一步知道这种结合的性质：直接从神性发出的真理进入人的意愿，这是真理所取的道路；但间接从神性发出的真理进入人的理解力；因此，结合是无法实现的，除非意愿与理解力行如一体，也就是说，除非意愿渴望良善，理解力用真理来确认良善。因此，当这两种真理结合在一起时，主看似同在，祂的同在也被感知到。但当它们没有结合时，主可以说不存在；但祂的不存在感知不到，除非从某种觉知知道祂的同在是什么。
Potts(1905-1910) 7056
7056. And he went, and met him in the mountain of God. That this signifies conjunction in the good of love there, is evident from the signification of "meeting," or "coming to meet," as being conjunction (of which just above, n. 7054); and from the signification of "the mountain of God," as being the good of Divine love (see n. 6829). The case herein is this. The conjunction of the truth proceeding immediately from the Divine with the truth which proceeds mediately, is not possible except in good, for good is the very soil. Truths are seeds, which do not grow elsewhere than in good as in their soil. Moreover, good is the very soul of truth; from this, truth comes forth, in order to be truth, and from this it lives. [2] The truth which proceeds immediately from the Divine is called truth, but in itself it is good, because it proceeds from the Divine good; but it is the good to which all truth Divine has been united. It is called truth because in heaven it appears as light, but it is a light like that in spring, to which has been united the warmth that vivifies all things of the earth. From all this it can also be seen that the conjunction of the truth proceeding immediately from the Divine with the truth which proceeds immediately, is not possible except in good, consequently not unless the man is affected with truth for the sake of truth, especially for the sake of good, thus for the sake of life, for then the man is in good. [3] From the following considerations it may be further known how the case is with the conjunction in question. The truth proceeding immediately from the Divine enters into the will of man, this is its way; but the truth which proceeds mediately from the Divine enters into the understanding of man; and therefore conjunction cannot be effected unless the will and the understanding act as a one, that is, unless the will wills good, and the understanding confirms it by truth. When therefore there is conjunction, then the Lord appears as present, and His presence is perceived; but when there is no conjunction, then the Lord is as it were absent; yet His absence is not perceived, unless it is known from some perception what His presence is.
Elliott(1983-1999) 7056
7056. '[And he went, and] he came to meet him in the mountain of God' means a joining together within the good of love there. This is clear from the meaning of 'coming to meet' as a joining together, dealt with just above in 7054; and from the meaning of 'the mountain of God' as the good of God's love, dealt with in 6829. The situation here is that truth which goes forth directly from the Divine cannot be joined together with truth going forth in an indirect way except within good; for good is its very soil. Forms of truth are seeds which do not grow anywhere else than in good as their soil. Good is also the actual soul of truth; good must give truth its being and its life, if it is to be truth.
[2] Truth that goes forth directly from the Divine is called truth, though essentially it is good because it goes forth from Divine Good; but it is good with which all truth from God is united. It is called truth because in heaven it is seen as light, but this light is like springtime light, which is combined with a warmth that brings all things on earth to life. From this it may also be seen that truth going forth directly from the Divine cannot be joined together with truth that goes forth in an indirect way except within good, consequently unless a person is stirred by an affection for truth for its own sake, especially for the sake of what is good, and so for the sake of the life he should lead. For then the person is governed by good.
[3] Something more may be known about the nature of that joining together from the following considerations: Truth that goes forth directly from the Divine enters a person's will; this is the path it takes. But truth which goes forth from the Divine in an indirect way enters a person's understanding, and this being so, no joining together can take place unless will and understanding act as one, that is to say, unless the will desires what is good, and the understanding uses truth to endorse what is good. When therefore the two kinds of truth are joined together it seems as though the Lord is present; His presence is also felt. But when they are not joined the Lord is so to speak absent; but His absence is not felt if there is no perception and therefore knowledge of what His presence is.
Latin(1748-1756) 7056
7056. `[Et ivit, et] occurrit illi in monte Dei': quod significet conjunctionem in bono amoris ibi, constat ex significatione `occurrere' seu obviam venire, quod sit conjunctio, de qua mox supra n. 7054; et ex significatione `montis Dei' quod sit bonum amoris Divini, de qua n. 6829. Cum hoc ita se habet: conjunctio veri immediate a Divino procedentis cum vero quod mediate procedit non dari potest quam in bono, nam bonum est ipsa humus; vera sunt semina, quae non alibi quam {1}in bono ut in sua humo crescunt; {2} bonum {3}etiam est ipsa anima veri, inde verum, ut sit verum, existit et inde vivit. 2 (s)Verum quod immediate a Divino procedit vocatur verum, sed est in se bonum quia a Divino Bono procedit; at est bonum cui omne verum Divinum unitum est; verum dicitur quia in caelo apparet ut lux, at est lux qualis lux vernalis cui calor vivificans omnia telluris {4}unitus est; ex his constare quoque potest quod conjunctio veri immediate a Divino procedentis cum vero quod mediate procedit non dari queat nisi in bono, consequenter nisi homo afficiatur vero propter verum, {5}imprimis propter bonum, ita propter vitam, tunc enim homo in bono est. 3 {6}Adhuc sciatur quomodo se habet cum conjunctione illa, ex his: verum immediate a Divino procedens intrat in voluntatem hominis, haec via ejus est; at verum quod mediate a Divino procedit intrat in intellectum hominis, quapropter non conjunctio fieri potest nisi voluntas et intellectus unum agant, nempe nisi voluntas velit bonum et intellectus confirmet id per verum; cum itaque conjunctio est, tunc apparet Dominus ut praesens; Ejus praesentia etiam percipitur; at cum non conjunctio est, tunc est Dominus (d)sicut absens {7}; sed absentia Ipsius non percipitur si non scitur ex aliqua perceptione quid Ipsius praesentia.(s) @1 ibi$ @2 i omnia enim vera spectant bonum, et procedunt a bono, quapropter verum cum vero, ut sit verum, non dari potest quam in bono,$ @3 enim$ @4 conjunctis$ @5 et$ @6 i Ut$ @7 i tametsi praesens$