Thanks to @DonielF's comment, I recalled that I saw the motivation for this question in the context of
עשר נטיעות, ערבה, ונסוך המים found in a few places, including Moed Katan 3b, Sukkah 34a, 44a, Ta'anis 3a, Zevachim 10b. Looking around in those areas I found what I was thinking of.
It's not that they're grouped together to show that they were originally said that way, it's that they are grouped together because that is how they were discussed in the beis midrash. The person who asked the source for these laws was told they're all Halacha LeMoshe MiSinai, and he grouped them together the way he learned. Rashi to Sukkah 34a speaks this out.
עשר נטיעות ערבה ונסוך המים הלכה למשה מסיני - אלו שלשה נשאלו בבית המדרש מנין להם מן התורה והשיבו שהלכה למשה מסיני הם ושמע השומע וגרסם כסדר ששמעם וכן שיעורים וחציצין ומחיצין (לעיל סוכה דף ה:) שמען השומע וסדרן כסדר ששמען וכן בכל מקום
Rashi says this is true throughout all of the gemarra, whenever you have a grouping of halacha lemoshe misinai's.
EDIT: However, see Gilyonei HaShas by Rav Yosef Engel to Sukkah 11b s.v. ענני הכבוד, who seems to assume like the understanding in the question. He says that according to the Mabit, the Jews weren't in sukkos in the wilderness, as they had the Clouds of Glory. If so, the concept of דופן עקומה, which is a Halacha LeMoshe MiSinai which only applies to a sukkah, didn't apply. As such, he wants to say that the Halacha LeMoshe MiSinais of גוד and לבוד also didn't apply in the wilderness, since they were taught together. Since this was before the beis midrash of Chazal, presumably he means taught together at Sinai.