  Halevi's treatment of the theophany at Sinai presents a remarkably rich, nuanced, yet compact summary of familiar themes in the biblical accounts of this axial event, set within the context of the liberation from bondage. At the same time, it links up with other significant themes already discussed or elaborated on later in the dialogue. Following a brief discussion of what we can know about nature, causation, and divine agency, (K 1:68–79) the king asks the sage to tell him how his religion developed and spread beyond its point of origin, how it overcame internal dissension to achieve unity, and how it eventually became well established. From the question itself, it is obvious that the king conceives of Judaism's emergence in purely naturalistic terms, akin to what the sage had previously identified as a syllogistic, governmental religion. Much to his surprise, however, the sage asserts that only man-made nomoi (laws) arise in this way, while a nomos that has its origin in God arises suddenly. On being told to be, it obediently came into being, just like the creation of the world. The king confesses to being awestruck by this unexpected declaration, although it is unclear whether he is more impressed by the miraculous suddenness of what is claimed or the element of obedience associated with it.