Notes for Exodus 32:2LEB
B. Jacob (Exodus, 937–38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.
Notes for Exodus 32:3LEB
This "all" is a natural hyperbole in the narrative, for it means the large majority of the people.
Notes for Exodus 32:4LEB
Here "the gold" has been supplied.
"from their hand."
The verb looks similar to יָצַר (yatsar), "to form, fashion" by a plan or a design. That is the verb used in Gen 2:7LEB for Yahweh Yahweh forming the man from the dust of the ground. If it is here, it is the reverse, a human – the dust of the ground – trying to form a god or gods. The active participle of this verb in Hebrew is "the potter." A related noun is the word יֵצֶּר (yetser), "evil inclination," the wicked designs or intent of the human heart (Gen 6:5LEB). But see the discussion by B. S. Childs (Exodus [OTL], 555–56) on a different reading, one that links the root to a hollow verb meaning "to cast out of metal" (as in 1 Kgs 7:15LEB).
The word means a "young bull" and need not be translated as "calf" (although "calf" has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb "molten" does not need to imply that the image was solid gold; the word is used in Isa 30:22LEB for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.
The word could be singular here and earlier; here it would then be "this is your god, O Israel." However, the use of "these" indicates more than one god was meant by the image. But their statement and their statue, although they do not use the set-a-part name, violate the first two commandments.
Notes for Exodus 32:5LEB
The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
The word "this" has been supplied.
"Before it" means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
"called."
The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
Notes for Exodus 32:6LEB
The second infinitive is an infinitive absolute. The first is an infinitive construct with a lamed (ל) preposition, expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
The form is לְצַחֵק (létsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means "drunken immoral orgies and sexual play" ("Exodus," EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV "got up and sinned sexually"; TEV "an orgy of drinking and sex"). The word means "to play, trifle." It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who "mocked" them; it is also used of Ishmael "playing" with Isaac, which Paul interprets as mocking; it is used of Isaac "playing" with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to "mock" them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
Notes for Exodus 32:7LEB
The two imperatives could also express one idea: "get down there." In other words, "Make haste to get down."
By giving the people to Moses in this way, Yahweh is saying that they have no longer any right to claim him as their Yahweh, since they have shared his honor with another. This is Yahweh’s talionic response to their "These are your gods who brought you up." The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that Yahweh had brought them up from Egypt.
Notes for Exodus 32:8LEB
The verb is a perfect tense, reflecting the present perfect nuance: "they have turned aside" and are still disobedient. But the verb is modified with the adverb "quickly" (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of Yahweh prohibiting this.
Notes for Exodus 32:9LEB
This is a bold anthropomorphism; it is as if Yahweh has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.
"and behold" or "and look." The expression directs attention in order to persuade the hearer.
B. Jacob says the image is that of the people walking before Yahweh, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
Notes for Exodus 32:10LEB
The imperative, from the word "to rest" (נוּחַ, nuakh), has the sense of "leave me alone, let me be." It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in Yahweh’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. "Let me alone that I may consume them" is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded – that is what a mediator is for. Yahweh could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham Yahweh gave Moses the strongest reason to intercede.
Notes for Exodus 32:11LEB
S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly "make sweet the face" or "stroke the face"; so here "to entreat, seek to conciliate." In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath Yahweh made to the fathers.
Notes for Exodus 32:12LEB
The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
"speak, saying." This is redundant in English and has been simplified in the translation.
The word "evil" means any kind of life-threatening or fatal calamity. "Evil" is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a Yahweh would have no good intent in taking his people to the desert if now he destroyed them.
The form is a Piel infinitive construct from כָּלָה (kalah, "to complete, finish") but in this stem, "bring to an end, destroy." As a purpose infinitive this expresses what the Egyptians would have thought of Yahweh’s motive.
The verb "repent, relent" when used of Yahweh is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier Yahweh repented that he had made humans (Gen 6:6LEB). Here Moses is asking Yahweh to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of Yahweh as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, "A Semantic Survey of NHM," Bib 56 (1975): 512-32.
Notes for Exodus 32:13LEB
"your seed."
"about" has been supplied.
"seed."
Notes for Exodus 32:15LEB
The disjunctive vav (ו) serves here as a circumstantial clause indicator.
Notes for Exodus 32:17LEB
See F. C. Fensham, "New Light from Ugaritica V on Ex, 32:17LEB (br’h)," JNSL 2 (1972): 86-7.
Notes for Exodus 32:18LEB
"he"; the referent (Moses) has been specified in the translation for clarity.
"the sound of the answering of might," meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
"the sound of the answering of weakness," meaning the cry of the defeated (U. Cassuto, Exodus, 415).
"answering in song" (a play on the twofold meaning of the word).
See A. Newman, "Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32:17–18LEB, " Babel 21 (1975): 29-35.
Notes for Exodus 32:19LEB
"and the anger of Moses burned hot."
See N. M. Waldham, "The Breaking of the Tablets," Judaism 27 (1978): 442-47.
Notes for Exodus 32:20LEB
Here "it" has been supplied.
Here "it" has been supplied.
Pouring the ashes into the water running from the mountain in the brook (Deut 9:21LEB) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).
Notes for Exodus 32:22LEB
"My lord" refers to Moses.
"that on evil it is."
Notes for Exodus 32:24LEB
Here "it" has been supplied.
Aaron first tried to blame the people, and then he tried to make it sound like a miracle – was it to sound like one of the plagues where out of the furnace came life? This text does not mention it, but Deut 9:20LEB tells how angry Yahweh was with Aaron. Only intercession saved his life.
Notes for Exodus 32:25LEB
The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation "naked." It appears to mean something like "let loose" or "lack restraint" (Prov 29:18LEB). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.
The last two words of the verse read literally "for a whispering among those who rose up against them." The foes would have mocked and derided them when they heard that they had abandoned the Yahweh who had led them out of Egypt (S. R. Driver, Exodus, 354).
Notes for Exodus 32:26LEB
"come" is not in the text, but has been supplied.
S. R. Driver suggests that the command was tersely put: "Who is for Yahweh? To me!" (Exodus, 354).
Notes for Exodus 32:27LEB
"put."
The two imperatives form a verbal hendiadys: "pass over and return," meaning, "go back and forth" throughout the camp.
The phrases have "and kill a man his brother, and a man his companion, and a man his neighbor." The instructions were probably intended to mean that they should kill leaders they knew to be guilty because they had been seen or because they failed the water test – whoever they were.
Notes for Exodus 32:28LEB
"did according to the word of Moses."
"fell."
Notes for Exodus 32:29LEB
"Your hand was filled." The phrase "fill your hands" is a familiar expression having to do with commissioning and devotion to a task that is earlier used in Exodus 28:41LEB; Exodus 29:9LEB, Exodus 29:33-35LEB. This has usually been explained as a Qal imperative. S. R. Driver explains it "Fill your hand today," meaning, take a sacrifice to Yahweh and be installed in the priesthood (Exodus, 355). But it probably is a Piel perfect, meaning "they have filled your hands today," or, "your hand was filled today." This was an expression meant to say that they had been faithful to Yahweh even though it turned them against family and friends – but Yahweh would give them a blessing.
The text simply has "and to give on you today a blessing." Gesenius notes that the infinitive construct seems to be attached with a vav (ו; like the infinitive absolute) as the continuation of a previous finite verb. He reads the verb "fill" as an imperative: "fill your hand today…and that to bring a blessing on you, i.e., that you may be blessed" (see GKC 351 §114.p). If the preceding verb is taken as perfect tense, however, then this would also be perfect – "he has blessed you today."
Notes for Exodus 32:30LEB
"and it was on the morrow and Moses said to the people."
The text uses a cognate accusative: "you have sinned a great sin."
The form אֲכַפְּרָה (’akhappérah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.
Notes for Exodus 32:31LEB
As before, the cognate accusative is used; it would literally be "this people has sinned a great sin."
Notes for Exodus 32:32LEB
The apodosis is not expressed; it would be understood as "good." It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it "Oh that you would forgive!"
The word "wipe" is a figure of speech indicating "remove me" (meaning he wants to die). The translation "blot" is traditional, but not very satisfactory, since it does not convey complete removal.
The book that is referred to here should not be interpreted as the NT "book of life" which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).
Notes for Exodus 32:34LEB
"behold, look." Moses should take this fact into consideration.
The Law said that Yahweh would not clear the guilty. But here the punishment is postponed to some future date when he would revisit this matter. Others have taken the line to mean that whenever a reckoning was considered necessary, then this sin would be included (see B. Jacob, Exodus, 957). The repetition of the verb traditionally rendered "visit" in both clauses puts emphasis on the certainty – so "indeed."
Notes for Exodus 32:35LEB
The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading "for what they did with the calf that Aaron had made." B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.
Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand ("Exodus," EBC 2:481).