9420.“摩西就上了神的山”表朝天堂的方向。这从“西乃山”的含义清楚可知，“西乃山”，即此处“神的山”，是指来自主的律法或神性真理，因而是指诸如存在于天堂的圣言，故也指天堂本身（参看8399，8753，8793，8805节）。揭示之所以在山上进行，并且这山被称为“神的山”，是因为“山”表示爱的天堂属性，也就是良善，因而表示天堂，在至高意义上表示主（795，796，2722，4210，6435，8327节）；“神的山”表示源于主的神性之爱之神性良善的神性真理（8758节）。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”（2769，2807，2822，3921e，4295，4402，7010，7268，8192，8301，8988，9167节）。这就是为何它被称为“神的山”。
“西乃山”表示律法或从主的神性良善发出的神性真理，因而表示圣言，在至高意义上表示主，这一点明显可见于诗篇：
在神面前地震动，天也滴雨，西乃山在神，以色列的神面前也震动。神的战车无数，和平者成千上万；主在其中，西乃山在圣所中。（诗篇68:8，17）
“地”和“天”是指教会的外在和内在（参看1733，2117，2118e，3355，4535节）；“战车”是指教义（2760，5321，8146，8148，8215节），因此，“神的战车”是指教义事物，或诸如存在于天堂中的神之真理。由此明显可知，“西乃山在神，以色列的神面前”和“西乃山在圣所中”表示律法，或从主的神性良善发出的神性真理，在至高意义上表示在天堂的主。士师记：
耶和华啊，你从西珥出来，由以东田野向前行。那时地震动 天滴下， 云也滴下雨水。群山在耶和华面前摇摇欲坠；这西乃山在耶和华面前也是这样。（士师记5:4，5）
“这西乃山”表示从主的神性良善发出的神性真理。在摩西五经也一样：
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；从祂右手向他们发出烈火的律法。（申命记33:2）
Potts(1905-1910) 9420
9420. And Moses went up unto the mountain of God. That this signifies toward heaven, is evident from the signification of "Mount Sinai," which is here "the mountain of God," as being the Law or Divine truth which is from the Lord, thus the Word such as it is in heaven, consequently also heaven (see n. 8399, 8753, 8793, 8805). The reason why the revelation was made on a mountain, and this mountain is called "the mountain of God," is that a "mountain" signifies the celestial of love, which is good, and consequently it signifies heaven, and in the supreme sense the Lord (n. 795, 796, 2722, 4210, 6435, 8327); and "the mountain of God" signifies Divine truth from the Divine good of the Lord's Divine love (n. 8758); for in the Word the Lord is called "God" from Divine truth, and "Jehovah" from Divine good (n. 2769, 2807, 2822, 3921, 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167). From this it is called "the mountain of God." [2] That "Mount Sinai" denotes the Law, or the Divine truth that proceeds from the Divine good of the Lord, thus the Word, and in the supreme sense the Lord, is evident in David:
The earth trembled, the heavens also dripped at the presence of God; even this Sinai at the presence of God, the God of Israel. The chariots of God are two myriads, thousands of peaceful ones; the Lord is in them, Sinai is in the sanctuary (Ps. 68:8, 17);
that "the earth" and "the heavens" denote the external and the internal of the church, see n. 1733, 2117, 2118, 3355, 4535; and that a "chariot" denotes doctrine, n. 2760, 5321, 8146, 8148, 8215. Hence "the chariots of God" denote doctrinal things, or truths Divine, such as are in the heavens. From this it is plain that by "this Sinai at the presence of God, the God of Israel," and by "Sinai in the sanctuary," is signified the Law, or Divine truth proceeding from the Divine good of the Lord, and in the supreme sense the Lord in heaven. In the book of Judges:
Jehovah, when Thou wentest forth out of Seir, when Thou marched out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped water. The mountains flowed down before Jehovah, this Sinai before Jehovah (Judg. 5:4, 5);
where also "this Sinai" denotes the Divine truth proceeding from the Divine good of the Lord. In like manner in Moses:
Jehovah came from Sinai, and rose from Seir unto them; He shone forth from Mount Paran, and He came from the myriads of holiness; from His right hand was the fire of the law to them (Deut. 33:2).
Elliott(1983-1999) 9420
9420. 'And Moses went up into the mountain of God' means in the direction of heaven. This is clear from the meaning of Mount Sinai, to which 'the mountain of God' refers here, as the law or Divine Truth which comes from the Lord, thus the Word as it exists in heaven, and therefore also heaven itself, dealt with in 8399, 8753, 8793, 8805. The reason why the revelation took place on a mountain and why that mountain is called 'the mountain of God' is that 'the mountain' means the heavenly attribute of love, which is good, and consequently means heaven, and in the highest sense the Lord, 795, 796, 2722, 4210, 6435, 8327, and 'the mountain of God' means Divine Truth springing from the Divine Good of the Lord's Divine Love, 8758. For the Lord is called 'God' in the Word by virtue of Divine Truth, and 'Jehovah' by virtue of Divine Good, 2769, 2807, 2822, 3921(end), 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167. This is why the words the mountain of God are used.
[2] The fact that 'Mount Sinai' means the law or Divine Truth emanating from the Lord's Divine Good, and so means the Word, and in the highest sense the Lord, is clear in David,
The earth trembled, the heavens also dropped [rain] before God. This Sinai [trembled] before God, the God of Israel. The chariots of God are myriad on myriad,a thousands of peacemakers; the Lord is within them, Sinai is within the sanctuary. Ps 68:8, 17.
'The earth' and 'the heavens' are the external and the internal dimensions of the Church, see 1733, 2117, 2118 (end), 3355, 4535, and 'a chariot' is doctrinal teachings, 2760, 5321, 8146, 8148, 8215, so that 'the chariots of God' are matters of doctrine or God's truths as they exist in heaven. From all this it is evident that 'this Sinai before God, the God of Israel' and 'Sinai within the sanctuary' mean the law or Divine Truth emanating from the Lord's Divine Good, and in the highest sense the Lord in heaven. In the Book of Judges,
O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, this Sinai before Jehovah. Judg 5:4, 5.
'This Sinai' again stands for Divine Truth emanating from the Lord's Divine Good. Similarly in Moses,
Jehovah came from Sinai, and 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.
Latin(1748-1756) 9420
9420. `Et ascendit Moscheh ad montem Dei': quod significet {1}versus caelum, constat ex significatione `montis Sinai,' qui hic est `mons Dei,' quod sit lex seu Divinum Verum {2}quod a Domino, ita Verbum quale est in caelo, proinde {3}etiam caelum, de qua n. 8399, 8753, 8793, 8805. Quod revelatio facta sit super monte, et quod mons ille dicatur `mons Dei,' est quia `mons' significat caeleste (x)amoris, quod est bonum, et inde caelum, (c)et in supremo sensu Dominum, n. 795, 796, 2722, 4210, 6435, 8327, ac `mons Dei' Divinum Verum a Divino Bono Divini Amoris Domini, n. 8758; Dominus enim in Verbo `Deus' dicitur a Divino Vero, et `Jehovah' a Divino Bono, n. 2769, 2807, 2822, 3921 fin., 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167, inde est quod dicatur mons Dei. Quod `mons Sinai' sit lex seu Divinum Verum procedens a 2 Divino Bono Domini, ita Verbum, et in supremo sensu {4} Dominus, constat apud Davidem, Terra contremuit, etiam caeli stillarunt coram Deo, hic Sinai coram Deo, Deo Israelis. Currus Dei sunt binae myriades, milleni pacificorum, Dominus in illis, Sinai in sanctuario, Ps. lxviii 9, 18 [A.V. 8, 17];quod `terra et caeli' sint externum et internum Ecclesiae, videatur n. 1733, 2117, 2118 fin., 3355, 4535, et quod `currus' sit doctrina, n. 2760, 5321, 8146, 8148, 8215, inde `currus Dei' sunt doctrinalia seu vera Divina qualia in caelis; inde patet quod per `hic Sinai coram Deo, Deo Israelis,' et per `Sinai in sanctuario,' significetur lex seu Divinum Verum procedens a Divino Bono Domini, ac in supremo sensu Dominus in caelo: in Libro Judicum, Jehovah, quando exivisti e Seir, quando egressus es ex agro Edomi, terra contremuit, etiam caeli (x)stillarunt, etiam nubes stillarunt aquas, montes defluxerunt coram Jehovah, hic Sinai coram Jehovah, v (x)4, 5;
etiam `hic Sinai' pro Divino Vero procedente a Divino Bono Domini: pariter apud Moschen, Jehovah de Sinai venit, et exortus est de Seir illis; exsplenduit de monte Paran, et venit ex myriadibus sanctitatis, a dextra Ipsius ignis legis illis, Deut. xxxiii 2. @1 d ad i versus cp n. 9413$ @2 After Verbum$ @3 etiam altered to quoque$ @4 i Ipse$