not refer to different manifestations of God (Knobel), but to the one appearance of God at Sinai. Like the sun when it rises, and fills the whole of the broad horizon with its beams, the glory of the Lord, when He appeared, was not confined to one single point, but shone upon the people of Israel from Sinai, and Seir, and the mountains of Paran, as they came from the west to Sinai. The Lord appeared to the people from the summit of Sinai, as they lay encamped at the foot of the mountain. This appearance rose like a streaming light from Seir, and shone at the same time from the mountains of Paran. Seir is the mountain land of the Edomites to the east of Sinai; and the mountains of Paran are in all probability not the mountains of et-Tih, which form the southern boundary of the desert of Paran, but rather the mountains of the Azazimeh, which ascend to a great height above Kadesh, and form the boundary wall of Canaan towards the south. The glory of the Lord, who appeared upon Sinai, sent its beams even to the eastern and northern extremities of the desert. This manifestation of God formed the basis for all subsequent manifestations of the omnipotence and grace of the Lord for the salvation of His people. This explains the allusions to the description before us in the song of Deborah (Jdg 5:4) and in Hab 3:3. - The Lord came not only from Sinai, but from heaven, “out of holy myriads,” i.e., out of the midst of the thousands of holy angels who surround His throne (1Ki 22:19; Job 1:6; Dan 7:10), and who are introduced in Gen 28:12 as His holy servants, and in Gen 32:2-3, as the hosts of God, and form the assembly of holy ones around His throne (Psa 89:6, Psa 89:8; cf. Psa 68:18; Zec 14:5; Mat 26:53; Heb 12:22; Rev 5:11; Rev 7:11). - The last clause is a difficult one. The writing דּת אשׁ in two words, “fire of the law,” not only fails to give a suitable sense, but has against it the fact that דּת, law, edictum, is not even a Semitic word, but was adopted from the Persian into the Chaldee, and that it is only by Gentiles that it is ever applied to the law of God (Ezr 7:12, Ezr 7:21, Ezr 7:25-26; Dan 6:6). It must be read as one word, אשׁדת, as it is in many MSS and editions - not, however, as connected with אשׁד, אשׁדות, the pouring out of the brooks, slopes of the mountains (Num 21:15), but in the form אשּׁדת, composed, according to the probable conjecture of Böttcher, of אשׁ, fire, and שׁדה (in the Chaldee and Syriac), to throw, to shoot arrows, in the sense of “fire of throwing,” shooting fire, a figurative description of the flashes of lightning. Gesenius adopts this explanation, except that he derives דּת from ידה, to throw. It is favoured by the
