Rashi: Because it is correct to begin with the praise of Hashem ¹ before blessing others. ²

Seforno: All the Pesukim until "Barzel u'Nechoshes Min'alecha", in Pasuk 25, constitute a Tefilah to Hashem that his B'rachos should take effect, and Moshe's B'rachos to Yisrael begin in Pasuk 25. ³

Hadar Zekenim and Rosh: He mentions Hashem, from the location of His Shechinah. ⁴

Rashi #1: It refers to Matan Torah, when Hashem came from Har Sinai to meet Yisrael, ¹ when they came to stand under the mountain, like a Chasan goes from the Chupah to meet the Kalah.

Rashi (in Ha'azinu): It refers to Matan Torah, when Hashem came from Har Sinai to meet Yisrael - not from one direction, but from four directions, ² three of which are hinted in the current Pasuk ³ and the fourth - "Elokah mi'Teiman Yavo" - in Chavakuk, 3:3.

Ramban: Hashem came from Sinai to rest His Shechinah upon Yisrael. ⁴

Targum Yonasan: 'Hashem came from Sinai to give the Torah to His people Yisrael'.

Rashi: 'He appeaared to them from Har Paran.

Rashbam: 'He shone upon them from Har Paran'.

Targum Onkelos and Targum Yonasan: 'He appeared in His might (in the splndor of His glory) from Har Paran'.

Bava Kama, 38a: It means that He revealed the money of Yishmael (and the nations), ¹ making it accessible to Yisrael (because they had not adhered to the seven Mitzvos B'nei No'ach. ²

Rashi, ¹ Rashbam and Targum Yonasan: Hashem came to give the Torah to Yisrael, after offering it to Eisav, who lived in Se'ir ² and to Yishmael, who lived on Har Paran. ³

Ramban: The Pasuk is referring to the first stop after Har Sinai, which took place in Midbar Paran, when Yisrael first entered the great and awesome desert ⁴ - where Hashem initially looked into ⁵ their needs; and to Se'ir in the fortieth year, ⁶ which was the first time that Hashem spoke to Moshe after the episode with the Meraglim. ⁷ That was when Hashem shone His light upon them, when their period of mourning came to an end, and the conquest of Cana'an began - when they defeated Sichon and Og and captured their land. ⁸

Ramban and Riva: In fact, He offered the Torah to all the nations (who all declined to accept it), ¹ but the Torah only refers to the descendents of Avraham Avinu. ²

Peninim mi'Shulchan ha'Gra (in Pinchas): Because Yishmael and Eisav represented all the seventy nations - Yishmael thirty-five and Eisav thirty-five. ³

Rashi ¹ : He did that as if to split-up His revelation to them as it were, in order not to come across too hard on them. ²

Rashbam ³ : 'The Light and the angels came from all four sides of Har Sinai, to Yisrael ⁴ via Se'ir and Paran.

Rashi: It means that Hashem came ¹ with some of ² the myriads of holy angels. ³

Ramban #1: It means that the honor rested on Yisrael from twenty-two thousand holy angels, who descended on to the mountain together with Hashem. ⁴

Ramban #2: It means that Hashem gave the Torah to Yisrael from a profusion of Kedushah. ⁵

Targum Onkelos and Targum Yonasan: And there came with Him myriads of holy angels.

Chagigah, 16a: It implies that Hashem is a Symbol (He stands out) among the myriads of His angels. ⁶

Ramban: (according to Kabalah): The fire, which is the Torah, came from His Right Hand, because Midas ha'Din incorporates Midas ha'Rachamim'.

Seforno: 'The sanctity of the law of fire (the deeper interpretation of Torah) came to them from various locations (Se'ir and Paran) - from the profusion of the right-hand side of Kedushah'. ¹

B'rachos, 62a: Hashem gave Yisrael the Torah with His Right Hand. Consequently a. after relieving oneself, one should clean oneself with the left-hand; ² b. when, stepping back three paces after concluding the Amidah, one bows first towards the right [of Hakadosh-Baruch-Hu] - Yoma, 53b; ³ c. when handing over a Seifer-Torah to another person, one hands it to him in his right hand, and when receiving from him, one receives it in one's right hand - Maseches Sofrim, 3:10.

Rashi and Ramban #1: It refers to the Torah - a combination of the two words 'Eish' and 'Das', ¹ meaning a law of fire. ²

Ramban #2: "Eishdas" is two words - meaning that 1. Hashem showed Yisrael the upper fire ³ and that 2. He let them hear the Torah.

Rashbam and Targum Onkelos, : It means the Torah which Hashem gave Yisrael from amidst fire (where He had spoken to them - Rashbam). ⁴

Targum Yonasan: It means that Hashem gave Yisrael the Torah from a flame of fire.

Oznayim la'Torah: The Torah is like a fire, which keeps us warm when it is cold and renders the food edible - but one must take care not to come too close in orde not to get burned.

Rashi #1: Because the Torah had been lying before Hashem from the distant past, white fire on black fire. ¹

Rashi #2 (citing Targum Onkelos) and Rashbam: Refer to 33:2:7:3.

Ramban and Seforno: Refer to 33:2:7:1-4.

Beitzah, 25b: To teach us that Torah-study weakens Yisrael and that, had Torah not been givn to Yisrael, no nation would have been capable of standing up to them. ²

Yerushalmi Shekalim, 6:1: See answer #1 and note. It is principally made of fire, ³ it is mixed with fire, it is hewn from fire and it is placed in fire. ⁴

Beitzah, 25b: To teach us that Yisrael were worthy of receiving the Torah.

Ramban and Seforno: It teaches us that, after Eisav and Yishmael declined to accept the Torah ¹ , Hashem shone His Face upon Yisrael and gave them the Torah 'with His Right Hand, His (strong) Arm and with the Light of His Countenance, because He favored them'. ² This is to stress this was a great merit for Yisrael, who accepted the Torah when all the other nations rejected it. ³

Sifri: It teaches us that when Hashem revealed Himself to Yisrael to give them the Torah, He spoke in four languages: in Lashon ha'Kodesh - "Hashem mi'Sinai Ba"; in Latin - "ve'Zarach mi'Seir lamo"; in Arabic - "Hofi'a me'Har Paran", and in Arama'ic - "ve'Asah me'Riv'vos Kodesh". ⁴

Divrei Eliyahu: The language of the other nations is written from left to right. When they asked, what is written in the Torah, Hashem referred to what was written on the left Lu'ach