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In Deuteronomy, Moses describes God coming from Sinai with a fiery law at his right hand. The Samaritan Pentateuch keeps the fiery law but places the ten thousands of holy ones with God, where the Masoretic text has him come from among them.
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2500 BCE
1000+ CE

Deuteronomy 33:2

Hebrew Bible
1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 2 He said: “The Lord came from Sinai and revealed himself to Israel from Seir. He appeared in splendor from Mount Paran, and came forth with ten thousand holy ones. With his right hand he gave a fiery law to them. 3 Surely he loves the people; all your holy ones are in your hand8. And they sit at your feet, each receiving your words. 4 Moses delivered to us a law, an inheritance for the assembly of Jacob.
Date: 750–400 BCE (based on scholarly estimates)

Samaritan Deuteronomy 33:2

Samaritan Penteteuch
Samaritan
1 And this is the blessing, with which Moses the man of God blessed the children of Israel before his death. 2 And he said: “Shema came from Sinai, and rose from Seir to them. He shone from Mount Paran, with tens of thousands of holy ones accompanying him. At his right hand was a fiery law for them. 3 Yes, he is loved by peoples, and all his consecrated ones are in your charge. And they submit themselves at your feet, receiving your words. 4 Moses commanded us a law, an inheritance [for] the assembly of Jacob.
Date: 130–120 BCE (based on scholarly estimates)
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Notes and References

#3023
"... According to the oral reading tradition recorded by the Masoretes, supported by most ancient witnesses (including the Samaritan version), the kötib in Deuteronomy 33:2 is to be read as two words. (Compare the Aleppo margin 'written as one word and read as two words.' The writing of together with a following monosyllabic word is found also in Jeremiah 6:29. Short proclitic words are often written together with the following word in inscriptions as well. The Samaritan Pentateuch has OR written as two words. There is only one ancient witness that may have interpreted our form as a single word, the LXX. It has been conjectured that the word 'angels' in the Septuagint's rendering of the end of 33:2 corresponds to the kétib and that the latter is to be compared to Arabic 'lion' and Epigraphic South Arabian 'man, warrior') Because the second word looks like the noun ('law'), attested in Hebrew and Aramaic passages of Esther, Ezra, and Daniel, the phrase was traditionally understood as connecting the Torah with fire in one way or another ..."
Richard C. Steiner, “Two Verbs Masquerading as Nouns in Moses' Blessing (Deuteronomy 33:2, 28),” JBL 115.4 (1996): 693–698.

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

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