8819.“西乃山全山冒烟”表属天良善处于最大模糊之中的表象。这从“西乃山”和“冒烟”的含义清楚可知：“西乃山”是指属天良善（参看8818节）；“冒烟”是指处于模糊之中的一种表象。模糊是指信的模糊，就是诸如与属于属天教会的人相比之时，那些属于属灵教会的人所拥有的那种（2708开头，2715，2718，2831，2935，2937，3241，3833，6289节）。“西乃山全山冒烟”表示最大的模糊，接下来的话，即“山的烟气上腾，如烧窑的烟一般”，表示以色列民族所处的那种模糊，这种表象就发生在他们面前。因为耶和华或主照着各人的品质或本质向各人显现（参看8788，8814节），因此祂向那些处于良善的人显为爱和真理之光，向那些陷入邪恶的人则显为敌人和复仇者。祂向以色列人就如此显现的，这一点从摩西五经中的其它地方也可清楚看出来：
耶和华荣耀的形状在山顶上，在以色列人眼前，好像吞噬的火。（出埃及记24:17）
申命记：
你们近前来，站在山下，山上有火燃烧，直冲焰天心，并有黑暗、密云、幽暗。耶和华从火中间对你们说话。（申命记4:11，12；5:22）
又：
当你们听见从黑暗中间出来的响声，山上有火烧着时，你们都来就近我，说，这大火将要烧灭我们，我们何必冒死呢？若再听见耶和华我们神的响声，就必死亡。（申命记5:23-25）
这是因为，每个人都只能出于诸如存在于自己里面的那种东西看见神。例如，陷入仇恨的人出于仇恨看见祂，冷酷无情的人在冷酷无情中看见祂。而另一方面，处于仁爱和怜悯的人出于并在仁爱和怜悯中看见祂。此中情形如同光线，它们照到丑陋的形式上，就会变成丑陋的颜色；但照到美丽的形式上，就会变成美丽的颜色。“烟”是指真理的模糊，以及属于虚假的幽暗，这一点明显可见于相关经文（以赛亚书9:18，19；34:9，10；2:30，31；何西阿书13:3；启示录9:17，18；18:18；19:3）。
Potts(1905-1910) 8819
8819. And Mount Sinai smoked, the whole of it. That this signifies the appearing of celestial good in the greatest obscurity, is evident from the signification of "Mount Sinai," as being celestial good (see just above, n. 8818); and from the signification of "smoking," as being an appearing in obscurity. By obscurity is meant the obscurity of faith, such as is theirs who are of the spiritual church as compared with the faith of those who are of the celestial church (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3833, 6289). By the greatest obscurity, which is signified by "Mount Sinai smoked, the whole of it," and by what is said just below, that "the smoke thereof ascended as the smoke of a furnace," is meant that obscurity in which was the Israelitish nation, before whom the appearing took place; for Jehovah or the Lord appears to everyone according to his quality (see n. 8788, 8814), thus as love and as the light of truth to those who are in good, but as an enemy and avenger to those who are in evil. That so did He appear to the Israelitish people, is also evident from other passages in Moses:
The appearance of the glory of Jehovah was like devouring fire on the top of the mountain before the eyes of the sons of Israel (Exod. 24:17). Ye came near and stood under the mountain; when the mountain burned with fire unto the heart of heaven, darkness, and cloud, and thick darkness. And Jehovah spake unto you out of the midst of the fire (Deut. 4:11, 12; 5:22). It came to pass, when ye heard the voice out of the midst of the darkness, and the mountain did burn with fire, that ye came near unto me, and ye said, why shall we die? because this great fire will devour us: if we hear the voice of Jehovah our God anymore, we shall die (Deut. 5:23-25). [2] The reason for this is that no one can see God otherwise than from such things as are in himself, so that he who is in hatred sees Him from hatred, he who is in unmercifulness sees Him in unmercifulness; and on the other hand, they who are in charity and mercy see Him from, and thus in, charity and mercy. The case herein is as it is with the rays of light, which when they fall into ugly forms are turned into ugly colors; but when they fall into beautiful forms are turned into beautiful colors. (That "smoke" denotes the obscurity of truth and also the thick darkness which is of falsity, is evident in Isa. 9:18, 19; 34:9, 10; in Joel 2:30, 31; in Hos. 13:3; and in Rev. 9:17, 18; 18:18; 19:3.)
Elliott(1983-1999) 8819
8819. 'And Mount Sinai was smoking, the whole of it' means the appearance of celestial good in the greatest obscurity. This is clear from the meaning of 'Mount Sinai' as celestial good, as immediately above in 8818; and from the meaning of 'smoking' as appearance in obscurity. Obscurity is used to mean the obscurity of faith such as those belonging to the spiritual Church possess when compared with those belonging to the celestial Church, 2708 (beginning), 2715, 2718, 2831, 2935, 2937, 3241, 3833, 6289. The greatest obscurity, meant by 'Mount Sinai was smoking, the whole of it' and by the statement just below that 'its smoke went up like the smoke of a furnace', means the obscurity that clouded the understanding of the Israelite nation, before whom the appearance took place. For Jehovah or the Lord appears to everyone according to their true nature, 8788, 8814, so that He appears as love and the light of truth to those governed by good, but as an enemy and avenger to those ruled by evil. His appearance as such to the Israelite people is also clear from other places in Moses,
The appearance of the glory of Jehovah was like a devouring fire on the top of the mountain, before the eyes of the children of Israel. Exod 24: 16, 17.
In the same author,
You came near and stood at the foot ofa the mountain, and the mountain was burning with fire even to the heart of heaven; there was darkness and cloud and thick darkness. And Jehovah spoke to you out of the midst of the fire. Deut 4:11, 12; 5:22.
And in the same author,
It happened, when you heard the voice out of the midst of the darkness, and the mountain was burning with fire, that you came near to Me and said, Why should we die? For this great fire will devour us; if we hear the voice of Jehovah our God any more we shall die. Deut 5:23-25.
[2] The reason why this should be so is that no person can help seeing God from such things as are present in himself. The person who is ruled by hatred, for example, sees Him from hatred; and one who is ruled by ruthlessness sees Him in ruthlessness. And on the other hand, the person who is governed by charity and mercy sees Him from these virtues and in them. It is like rays of light, which are converted into hideous colours when they fall on hideous forms, but into beautiful colours when they fall on beautiful forms. The meaning of 'smoke' as the obscurity of truth, and also as the thick darkness belonging to falsity, is clear in Isaiah 9:18, 19; 34:9, 10; Joel 2:30, 31; Hosea 13:1, 3; Revelation 9:17, 18; 18:2, 18; 19:3.
Latin(1748-1756) 8819
8819. `Et mons Sinai fumabat totus ille': quod significet apparitionem boni caelestis in maximo obscuro, constat ex significatione `montis Sinai' quod sit bonum caeleste, ut {1}mox supra n. 8818, et ex significatione `fumare' quod sit apparitio {2}in obscuro; per obscurum intelligitur obscurum fidei quale est illorum qui ab Ecclesia spirituali respective ad illos qui ab Ecclesia caelesti, n. 2708 princ., 2715, 2718, 2831, 2935, 2937, 3241, 3833, 6289. Per maximum obscurum, quod significatur per quod `mons Sinai fumabat totus' et per id quod mox infra dicitur quod `ascenderet fumus ejus sicut fumus fornacis' intelligitur id obscurum in quo fuit gens Israelitica, coram qua apparitio fiebat; nam Jehovah seu Dominus apparet unicuique secundum quale ejus, n. 8788, 8814; ita sicut amor et sicut lux veri illis qui in bono sunt, at sicut hostis et vindex illis qui in malo sunt; quod talis apparuerit populo {3}Israelitico, constat etiam alibi {4} apud Moschen, Aspectus gloriae Jehovae (x)sicut ignis comedens in capite montis, ante oculos filiorum Israelis, Exod. xxiv 16, 17:apud eundem, Accessistis et stetistis sub monte, cum mons flagrans igne usque ad cor caeli, tenebrae et nubes et caligo, et locutus est Jehovah ad vos e medio ignis, Deut. (x)iv 11, 12, v 19 [A.V. 22]:
et apud eundem, Factum cum audivistis vocem e medio tenebrarum, et mons flagrans igne, et accessistis ad me, et dixistis, Quare moriemur? quia comedet nos ignis magnus hic; si addentes (x)nos audire vocem Jehovae Dei nostri amplius, moriemur, Deut. v 20-22 [A.V. 23-25];
[2] quod res ita se habeat, est quia quisque non aliter videre potest Deum quam ex talibus quae in se sunt, ut qui in odio est videt Ipsum {5}ex odio, qui in immisericordia videt Ipsum in immisericordia, et vicissim, qui in charitate et {6} misericordia, vident Ipsum ex illis, ac ita in illis; se habet hoc sicut lucis radii qui cum in formas taetras incidunt, vertuntur illi in colores taetros, at cum incidunt in formas pulchras, tunc vertuntur in colores pulchros. Quod `fumus' sit obscurum veri, et quoque caliginosum quod est falsi, constat apud Esaiam ix 17, 18, xxxiv (x)9, 10; apud Joelem iii 3, 4 [A.V. ii 30, 31]; {7} apud Hoscheam xiii 1, 3; {8} in Apocalypsi ix 17, 18, xviii 2, 18, xix (x)3. @1 d mox i nunc$ @2 d in i at maximo$ @3 illi$ @4 i ut ab his$ @5 in$ @6 i in$ @7 i et$ @8 i tum$