10608.“遍山都不可见到人”表他们完全远离那真理，从而站在它外面。这从“山”的含义清楚可知，“山”，此处即何烈山，是指整体上的天堂，因而也指神性真理。无论你说天堂，还是说神性真理，都是一回事，因为组成天堂的天使是神性真理的接受者。这山的全称为何烈山，但中间较高的部分被称为西乃山；这就是为何“何烈山”表示天堂，或也可说整体上的神性真理。神性真理的内在由西乃山来表示，其外在由它周围山的较低部分来表示。正因如此，当包括周围部分时，“何烈山”表示外在之物（参看10543节）。以色列民族的兴趣在于不接受任何内在之物的外在之物，因而在于与内在之物分离的外在之物，或也可说，这个民族站在凡含有一个内在方面之物的外面；这就是为何经上发出“遍山都不可见到人”的命令。在前一章，这个民族站在摩西所在的帐棚门口，向它下拜所表相同（出埃及记33:8-10，参看10543-10555节.htm">10555节）。
必须在此说明何烈山和西乃山为何表示天堂和神性真理。世人以为天使住在高空之上的区域，他们在那里像阵阵的风一样存在，没有能站在其上的坚实地面。许多人的脑海里之所以有这种观念，是因为他们不知道天使和灵人存在于一个与世人的形式相类似的形式里面；也就是说，他们有脸、胳膊、手和脚，总之有实在的身体。人们更不知道他们有住处或居所；而事实上，天使和灵人彼此住在地上，和世人住在大地上完全一样。属天天使住在大山上，属灵天使住在岩石上，而尚未变成天使的人住在大山或岩石之间的平原上；但地狱灵住在大山和岩石之下。
说这些事是为了叫人们知道为何在圣言中，“山”表示天堂，何烈山和西乃山尤其表示天堂。此外，更内在的天使住在山的更高地方；他们住得越高，就越内在和完美。由此明显可知为何当耶和华宣布律法时，祂降临在山顶上，又为何摩西被命令与祂一同站在山顶上。世上的大山并不是天堂，而是代表天上天使所住的大山。
Potts(1905-1910) 10608
10608. And moreover no man shall be seen in all the mountain. That this signifies that they have been quite removed from it, thus outside of it, is evident from the signification of "the mountain," here Mount Horeb, as being heaven in the whole complex, thus also Divine truth; for whether you say heaven, or Divine truth, it is the same, because the angels, of whom heaven consists, are receptions of Divine truth. The whole extension of that mountain was called "Horeb," and the more elevated mountain in the midst of it was called "Mount Sinai." Consequently by "Horeb" is signified heaven, or what is the same, Divine truth, in the whole complex; its internal by "Mount Sinai," and its external by the mountainous part round about. Hence it is that by "Horeb," when the surrounding mountainous part also is meant, is signified what is external (see n. 10543). As the Israelitish nation was in an external that did not receive the internal, thus was in an external separate from the internal, or what is the same, was outside of that in which is the internal, it was therefore commanded that no man should be seen in the whole mountain. The like is signified by that nation standing at the door of the tent in which Moses was, and bowing themselves unto it, in the preceding chapter (Exod. 33:8-10, see n. 10543-10555). [2] It shall here be briefly told whence it is that "Mount Horeb" and "Sinai" signify heaven and Divine truth. It is believed in the world that the angels are in a region above that of the atmosphere, and that they subsist there as aerial beings, and that they have no plane to stand upon. The reason why there is such an opinion in the minds of many men, is that they do not apprehend that angels and spirits are in a like form to that of men on earth, thus that they have faces, that they have arms and hands, that they have feet, in a word, that they have a body, and still less that they have dwellings or abodes; when yet angels and spirits dwell among themselves upon land, just as do men on the earth; the celestial angels upon mountains, and the spiritual angels upon rocks, and those who have not yet become angels, in the plains between the mountains, and between the rocks; while infernal spirits dwell beneath the mountains and the rocks. [3] These things have been said in order that it may be known whence it is that "mountains" in the Word signify heaven, and specifically "Horeb," and "Mount Sinai." Moreover, the interior angels dwell higher upon the mountains; and the higher they dwell, the more interior and perfect they are. From this it is evident why Jehovah descended upon the top of Mount Sinai when the law was being promulgated, and why Moses was ordered to stand with Him on the head of the mountain. The mountains on earth are not heaven, but represent the mountains upon which are the angels in heaven.
Elliott(1983-1999) 10608
10608. 'And also no one shall be seen on all the mountain' means that they are entirely remote from that Truth, and so stand outside it. This is clear from the meaning of 'the mountain', at this point Mount Horeb, as heaven in its entirety, thus also Divine Truth. It amounts to the same thing whether you say heaven or Divine Truth, since the angels, of whom heaven consists, are recipients of Divine Truth. The full extent of that mountain was called Horeb, but the higher part in the middle was called Mount Sinai; and this is why 'Horeb' means heaven, or what amounts to the same thing, Divine Truth in its entirety. The inward aspect of that Truth is meant by Mount Sinai, and the outward by the lower parts of the mountain surrounding it. So it is that 'Horeb', when used to include those surrounding parts, means that which is external, see 10543. The interest of the Israelite nation lay in what was external and closed off to anything internal and so in what was external separated from what was internal, or what amounts to the same thing, that nation stood outside anything that had an internal aspect; and this was why the command 'no one shall be seen on all the mountain' was given. The like is meant, in verses 8-10 of the previous chapter, by that nation's standing at the door of the tent in which Moses was and their bowing down to it, see 10545-10555.
[2] Something brief must be stated here to show why it is that Mounts Horeb and Sinai mean heaven and Divine Truth. The belief in the world is that angels live in the region above the sky, where they exist like puffs of wind and have no solid ground on which to stand. The reason why such a notion exists in the minds of very many people is that they have no idea that angels and spirits exist within a form similar to that in which people on earth do, that is, that they have faces, arms and hands, and feet, in short have actual bodies. Still less do people have any idea that they have abodes or dwelling-places, when in fact angels and spirits live among others in exactly the same way as people on a planet do, on land beneath their feet. Celestial angels live on mountains, spiritual angels on rocks, and those who have not yet become angels on plains between mountains or rocks; but hellish spirits live below mountains and rocks. These things have been stated in order that people may know why it is that in the Word mountains, especially Mount Horeb and Mount Sinai, mean heaven. Furthermore the more internal angels inhabit places higher up the mountains; and the higher they are, the more internal and perfect they are. From all this it is evident why Jehovah descended onto the peak of Mount Sinai when He proclaimed the Law, and why Moses was ordered to stand with Him on the top of the mountain. The mountains on earth do not constitute heaven; rather they represent the mountains on which angels in heaven live.
Latin(1748-1756) 10608
10608. `Et etiam quisquam nec videbitur in toto monte': quod significet quod prorsus remota sit ab illo, ita extra illud, constat ex significatione `montis,' hic montis Chorebi, quod sit caelum in toto complexu, ita quoque Divinum Verum, nam sive dicas caelum sive Divinum Verum, idem est, angeli enim, ex quibus caelum, sunt receptiones Divini Veri; tota {1} extensio montis illius vocabatur Chorebus, et mons editior in medio ejus vocabatur mons Sinai; inde per `Chorebum' significatur caelum, seu quod idem est, Divinum Verum in toto complexu; internum ejus per montem Sinai, et externum per montanum circumcirca; inde est quod per Chorebum, cum etiam montanum circumcirca intelligitur, significetur externum, videatur n. 10543. Gens Israelitica, quia fuit in externo quod non recepit internum, ita in externo separato ab interno, seu quod idem, extra illud in quo internum, ideo praecipitur quod non quisquam videbitur in toto monte simile significatur per quod gens illa steterit ad ostium tentorii in quo Moscheh, et (x)incurvaverit se ad illud, cap. praec. vers. 8-10, videatur ibi n. 10545-10555. [2] Paucis hic dicetur unde est quod mons Choreb et Sinai significent caelum ac Divinum Verum; creditur in mundo quod angeli sint in regione supra atmosphaerica, ac ibi sicut pneumata subsistant, et quod nullum illis planum sit cui (x)insistant; causa quod talis opinio in mentibus plurium hominum sit, est quia non capiunt quod angeli et spiritus in simili forma sint in qua homines in tellure, ut quod illis facies sint, quod bracchia et manus, quod pedes, verbo, quod corpus; et adhuc minus quod habitationes seu mansiones illis sint; cum tamen angeli et spiritus habitant inter se prorsus sicut homines in tellure, super terra, angeli caelestes super montibus, et angeli spirituales super petris, et qui nondum angeli facti in planitiebus inter montes et inter petras, spiritus autem infernales sub montibus et petris. Haec dicta sunt ut sciatur unde est quod montes in Verbo significent caelum, (c)et in specie mons Chorebus et mons Sinai; etiam angeli interiores habitant editius super montibus, et quo editius eo interiores et perfectiores. Inde patet cur Jehovah descenderit super cacumen montis Sinai cum promulgabatur Lex, et cur Moscheh jussus sit {2}consistere cum Ipso super capite montis. Montes {3} in terris non sunt caelum, sed repraesentant montes super quibus angeli in caelo. @1 i enim$ @2 subsistere IT$ @3 i enim$