Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹  to Israel ²  from Seir.

He appeared in splendor ³  from Mount Paran,

and came forth with ten thousand holy ones. ⁴ 

With his right hand he gave a fiery law ⁵  to them.

Daniel 7:10

7:10 A river of fire was streaming forth

and proceeding from his presence.

Many thousands were ministering to him;

Many tens of thousands stood ready to serve him. ⁶ 

The court convened ⁷ 

and the books were opened.

Zakharia 14:5

14:5 Then you will escape ⁸  through my mountain valley, for the mountains will extend to Azal. ⁹  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ¹⁰  of Judah. Then the Lord my God will come with all his holy ones with him.

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ¹¹  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

[33:2]  ¹ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ² tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ⁴ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[7:10]  ⁶ tn Aram “were standing before him.”

[7:10]  ⁷ tn Aram “judgment sat.”

[14:5]  ⁸ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ⁹ sn Azal is a place otherwise unknown.

[14:5]  ¹⁰ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[12:22]  ¹¹ tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”