8753.“他们来到西乃的旷野”表他们进入一种要植入信之真理的良善的状态。这从“西乃的旷野”的含义清楚可知，“西乃的旷野”是指一种要植入信之真理的良善的状态，信之真理要在这种状态下被植入。“旷野”在此是指尚未植入信之真理的良善；“西乃”是指真理本身。“旷野”有许多含义（参看3900节），一般表示无人居住和耕作的东西，因而在灵义上表示还没有真理在其中的良善；因为没有真理的良善是未经属灵耕作的；因此，“旷野”表示尚未通过信之真理而形成的一个新意愿（8457节）。
至于“西乃山”，它在至高意义上表示从神性良善发出的神性真理；“山”表示神性良善，“西乃”表示神性真理。它在内义上表示源于良善的信之真理，在此是指要植入良善的信之真理，因为律法尚未从那里颁布。“西乃山”之所以有这些含义，是因为主从那里颁布了律法，“律法”是指从神性良善发出的神性真理，也指源于良善的信之真理（6752，7463，8695节）。这解释了为何以色列人在这山附近的旷野安营，因为不仅十诫，就是狭义上的律法是从那里颁布的，而且教会的一切律例也是从那里颁布的；这些律例因具有代表性，所以含有主国度的属灵和属天真理和良善在自己里面。律法是从那山颁布的，这一事实从下面第20章明显看出来；教会的律例也是，这一事实从出埃及记21章和后面的章节，以及利未记（7:37，38；27:34）明显看出来。在诗篇，“西乃”具有同样的含义：
神啊，你曾在你百姓前头出来，在旷野行进。地就震动，在神面前天也落雨；这西乃在神，以色列的神面前也震动。神啊，你使祝福的雨降下。（诗篇68:7-9）
此处“西乃”表示源于良善的真理，因为这就是“在神面前天也落雨”和“神使祝福的雨降下”的含义。
士师记：
耶和华啊，你从西珥出来，从以东田野前行的时候，地震动、天滴下， 云也滴水；诸山在耶和华面前倾倒；西乃自己在耶和华以色列的神面前也是如此。在亚拿之子珊迦的日子，又在雅亿的日子，道路止息，行路的人绕道而行；以色列的街道止息；它们止息，直到我底波拉兴起，等我兴起以色列的母亲。（士师记5:4-7）
此处“西乃”也表示律法或从神性良善发出的神性真理；信之真理凭这律法或神性真理而被植入信之良善，这些真理也由“天滴下”和“滴水的云”来表示；“道路止息，行路的人绕道而行”表示信之真理的缺乏，以及对它们的歪曲，“道路”（roads）、“道”（ways）、“路”（pathways）、“街道”表示真理（参看627，2333，3123，3477节）。因为这首预言之歌，也就是底波拉和巴拉的歌所论述的主题是对教会真理的歪曲和它的复兴。
摩西五经：
耶和华从西乃而来，从西珥向他们显现，从巴兰山发出光辉，从万万圣者中来临；从祂右手为他们传出烈火的律法。（申命记33:2）
在本章，摩西在死前祝福雅各的儿子们；在他的祝福中，他以“耶和华从西乃而来”开始发出预言，“西乃”在此表示整体上的信之真理。他之所以用这些话开始，是因为“雅各的儿子们”表示一切信之真理和良善（3858，3862，3926，3939，6335节）；“以色列的儿子们”同样如此（5414，5951，5879节）。
Potts(1905-1910) 8753
8753. They came into the wilderness of Sinai. That this signifies a state of good in which truths of faith were to be implanted, is evident from the signification of "the wilderness of Sinai," as being a state of good in which truths of faith are to be implanted. "The wilderness" here denotes good in which truths have not yet been implanted; and "Sinai" denotes the truths themselves. For a "wilderness" has several significations (see n. 3900); in general it signifies what is uninhabited and uncultivated, thus in the spiritual sense, good in which as yet there are no truths, for good without truths is spiritually uncultivated; consequently a "wilderness" signifies a new will that as yet has not been formed by means of the truths of faith (n. 8457). [2] As regards "Mount Sinai," it signifies in the supreme sense Divine truth from Divine good; "mountain," Divine good; and "Sinai," Divine truth. In the internal sense it signifies the truth of faith from good, here the truth of faith that is to be implanted in good, because the law had not yet been promulgated from it. "Mount Sinai" has these significations because the law was promulgated by the Lord from thence, and "the law" denotes Divine truth from Divine good, and also the truth of faith from good (n. 6752, 7463, 8695). For this reason it was that the sons of Israel encamped in the wilderness near that mountain, for from it were promulgated not only the ten commandments, which are "the law" in a close sense, but also all the statutes of the church, which contained in themselves, because they represented, the spiritual and celestial truths and goods of the Lord's kingdom. That the law was promulgated from thence, is evident from the following chapter, and that so also were the statutes of the church, from the succeeding chapters, and also from Leviticus 7:37, 38; 27:34. The same is signified by "Sinai" in David:
O God, when Thou wentest forth before Thy people, when Thou didst march in the wilderness; the earth trembled, the heavens also dripped before God; this Sinai before God, the God of Israel. Thou, O God, makest to drip the rain of Thy benevolences (Ps. 68:7-9). Here "Sinai" denotes the truth that is from good, for such is the signification of "the heavens dripping before God," and of "God making to drip the rain of His benevolences." [3] In the book of Judges:
Jehovah, when Thou wentest forth out of Seir, when Thou camedst forth out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped waters, the mountains flowed down before Jehovah, Sinai itself before Jehovah the God of Israel. In the days of Shamgar the son of Anath, in the days of Jael, the ways ceased, and they that walked in paths went through crooked ways, the roads ceased in Israel; they ceased until I Deborah arose, until I arose a mother in Israel (Judg. 5:4-7). Here also "Sinai" denotes the law or Divine truth from Divine good, by virtue of which the truths of faith were implanted in its good, which things are also signified by "the heavens dripped," and "the clouds dripped waters;" that the truths of faith were lacking and were perverted, is signified by "the ways ceased, and they that walked in paths went through crooked ways" (that "ways," "paths," and "roads" denote truths, see n. 627, 2333, 3123, 3477); for the subject treated of in this prophetic song, which is the song of Deborah and Barak, is the perversion of the truth of the church, and its restitution. [4] In Moses:
Jehovah came from Sinai, He rose up from Seir to them; He shone forth from Mount Paran, and He came from the ten thousands of holiness, from His right hand was the fire of the law to them (Deut. 33:2). in this chapter the sons of Jacob are blessed by Moses before his death, who begins the prophetic utterance of his blessing with "Jehovah came from Sinai," and by "Sinai" are here signified the truths of faith in the complex. That he begins in this way is because by "the sons of Jacob" are signified all the truths and goods of faith (n. 3858, 3862, 3926, 3939, 6335); and in like manner by "the sons of Israel" (n. 5414, 5951, 5879).
Elliott(1983-1999) 8753
8753. 'They came to the wilderness of Sinai' means, they entered a state of good in which the truths of faith were to be implanted. This is clear from the meaning of 'the wilderness of Sinai' as a state of good in which the truths of faith are to be implanted. Here 'wilderness' is good in which truths have not as yet been implanted, and 'Sinai' is actual truths. For 'wilderness' has a number of meanings, 3900, in general what is uninhabited and uncultivated, 2708, so that in the spiritual sense it means good which as yet has no truths in it; for good without truths is spiritually uncultivated. Consequently 'wilderness' means a new will which has not as yet been formed by means of the truths of faith, 8457.
[2] As regards 'Mount Sinai', in the highest sense it means Divine Truth emanating from Divine Good, Divine Good being meant by 'mountain' and Divine Truth by 'Sinai'. In the internal sense it means the truth of faith springing from good, in this instance the truth of faith that is to be implanted in good since the Law had not as yet been declared from there. The reason why 'Mount Sinai' has these meanings is that the Law was declared from there by the Lord, and the Law is Divine Truth emanating from Divine Good, and also is the truth of faith springing from good, 6752, 7463, 8695. This explains why the children of Israel encamped in the wilderness beside this mountain; for not only the Ten Commandments, which are the Law in a restricted sense, were declared from there, but also all the statutes of the Church, which, being representative, held within themselves the spiritual and celestial truths and forms of good of the Lord's kingdom. The fact that the Law was declared from that mountain is clear from Chapter 20 below; and the fact that the statutes of the Church were as well is clear from Exodus 21 and following chapters; and Lev 7:37, 38; 27:34 'Sinai' has the same meaning in David,
O God, when You went out before Your people, when You marched in the wilderness, the earth trembled; the heavens also dropped [rain] before God. This Sinai [trembled] before God. the God of Israel. You cause a rain of blessings to drop down, O God. Ps 68:79.
Here 'Sinai' stands for truth which springs from good, for these are meant by 'the heavens dropped [rain] before God' and by 'God dropped a rain of blessings'.
[3] In the Book of Judges,
O Jehovah, when You went forth from Seir, when You set out from the field of the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, Sinai itself before Jehovah God of Israel. In the days of Shamgar, son of Anath, in the days of Jael, the roads ceased to be, and those who went along by pathways kept to twisting roads; the streets in Israel ceased to be. They ceased until I, Deborah, arose, until I arose a mother in Israel. Judg 5:4-7.
Here also 'Sinai' stands for the Law or Divine Truth emanating from Divine Good, from which the truths of faith were implanted in the good of faith, those truths also being meant by 'the heavens dropped, and the clouds dropped water'. A lack of the truths of faith and the perversion of them is meant by 'the roads ceased to be, and those who went along by pathways kept to twisting roads', truths being meant by 'roads' or 'ways', 'pathways', and 'streets', see 627, 2333, 3123, 3477. For the theme of this prophetic song, which is the Song of Deborah and Barak, is the perversion of the Church's truth and the renewal of it.
[4] In Moses,
Jehovah came from Sinai, He dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. Deut 33:2.
Here the children of Jacob are blessed by Moses before his death. He begins the prophetic utterance in his blessing with Jehovah came from Sinai, and in this instance 'Sinai' means the truths of faith in their entirety. The reason why he begins with these words is that all the truths and forms of the good of faith are meant by 'the children of Jacob', 3858, 3862, 3926, 3939, 6335, and in a similar way by 'the children of Israel', 5414, 5951, 5879.
Latin(1748-1756) 8753
8753. `Venerunt desertum Sinai': quod significet statum boni in quo vera fidei implantanda, constat ex significatione `deserti Sinai' quod sit status boni in quo implantanda sunt vera fidei; `desertum' hic est bonum cui nondum vera implantata sunt, et `Sinai' sunt ipsa vera; desertum enim {1}plura significat, n. (x)3900, in genere {2}inhabitatum et inexcultum, (m)n. 2708,(n) ita in spirituali sensu {3}bonum in quo nondum vera, nam bonum absque veris est spiritualiter inexcultum; inde `desertum' {4} significat novum voluntarium quod nondum per vera fidei formatum {5}, n. 8457. 2 Quod `montem Sinai' attinet, significat (c)ille in supremo sensu Divinum Verum ex Divino Bono, `mons' Divinum Bonum, et `Sinai' Divinum Verum; in sensu interno verum fidei ex bono, hic verum fidei implantandum bono, quia nondum Lex ex eo promulgata est; quod `mons Sinai' illa significet, est quia Lex inde a Domino promulgata est, et Lex est Divinum Verum ex Divino Bono, et quoque est verum fidei a bono, n. (x)6752, 7463, 8695; inde {6}erat quod filii Israelis {7} castrametarentur in deserto juxta montem illum, nam ex illo non {8}solum promulgabantur decem praecepta, quae sunt Lex in stricto sensu, sed etiam omnia statuta Ecclesiae, quae in se continebant, quia repraesentabant, vera et bona spiritualia et caelestia regni Domini; quod Lex inde promulgata sit, constat ex capite xx sequente, quod etiam statuta Ecclesiae, {9}Exod. xxi seqq.; Lev. vii 37, 38, xxvii 34; idem per `Sinai' significatur apud Davidem, Deus, cum Tu exires coram populo Tuo, cum incederes Tu in deserto, terra contremuit, etiam caeli stillarunt coram Deo; hic Sinai coram Deo, Deo Israelis; pluviam benevolentiarum stillare facis, Deus, Ps. lxviii 8-10 [A.V. 7-9];hic `Sinai' pro vero quod ex bono, nam {10}haec significantur per quod `caeli stillarunt coram Deo,' et quod `Deus stillaverit pluviam benevolentiarum': in libro Judicum, 3 Jehovah, quando exivisti e Seir, quando egressus es ex agro Edomi, terra contremuit, etiam caeli stillarunt, etiam nubes stillarunt aquas; montes defluxerunt coram Jehovah, ipse Sinai coram Jehovah Deo Israelis; in diebus Schamgaris filii Anathi, in diebus Jaelis, cessarunt viae, et euntes semitas iverunt vias tortuosas, cessarunt vici in Israel; cessarunt donec surrexi Debora, donec surrexi mater in Israel, v 4-7;
hic quoque `Sinai' pro Lege seu Divino Vero ex Divino Bono, ex quibus vera fidei implantata bono ejus, quae quoque {11}significantur per `caeli stillarunt, et nubes stillarunt aquas'; quod vera fidei defecerint, et perversa sint, significatur per `cessarunt viae, et euntes semitas iverunt vias tortuosas'; {12} quod `viae,' `semitae,' `vici' sint vera, videatur n. 627, 2333, 3123, 3477; nam in cantico illo prophetico, quod est Deborae et Baraki, agitur de perversione veri Ecclesiae, et de restitutione ejus: apud Moschen, 4 Jehovah de Sinai venit, exortus est de Seir illis, exsplenduit de monte Paran, et venit ex myriadibus sanctitatis, a dextra Ipsius ignis legis illis, Deut. xxxiii 2;
benedicuntur ibi {13} filii Jacobi a Mosche ante mortem ejus, qui propheticum benedictionis suae exorditur per Jehovah {14}de Sinai venit, {15}et per `Sinai' ibi significantur vera fidei in complexu; quod ita exordiatur, est quia per `filios Jacobi' {16} omnia vera et bona fidei significantur, n. (x)3858, 3862, 3926, 3939, 6335, similiter per `filios Israelis,' n. 5414, 5951, 5879. @1 in vario sensu sumitur$ @2 pro inhabitato et inexculto$ @3 pro bono$ @4 i etiam$ @5 i est$ @6 est$ @7 i nunc$ @8 modo$ @9 ex capitibus sequentibus Exodi, et quoque ex$ @10 hoc significatur$ @11 After aquas$ @12 i cessarunt vici, pro quod vera defecerint, et perversa sint,$ @13 i omnes$ @14 e IT$ @15 quia$ @16 i qui benedicuntur$