עֲגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶה אֱלֹהֶיךָ יִשְׂרָאֵל | dren of Israel for ever : for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. καὶ ἐδέξατο ἐκ τῶν χειρῶν αὐτῶν, καὶ Ged., Booth.—16, 17 Wherefore the Is- ἔπλασεν αὐτὰ ἐν τῇ γραφίδι. καὶ ἐποίησεν raelites shall keep the sabbath, by making it αὐτὰ μόσχον χωνευτὸν, καὶ εἶπεν. οὗτοι οἱ a day of rest throughout their generations. θεοί σου Ἰσραὴλ, οἵ τινες ἀνεβίβασαν σε ἐκ It is the token of a perpetual covenant γῆς Αἰγύπτου. between me and the Israelites. For in six days Jehovah, &c. Au. Ver. 4 And he received them at their hand, and fashioned it with a graving Rosen.-16 "In hoc vs. difficultatem tool, after he had made it a molten calf: and aliquam parit, quod alii vertunt ob- they said, These be thy gods, O Israel, servando, alii celebrando; ac which brought thee up out of the land of | בְּרִית עוֹלָת vertunt per ablativum, fœdere perpetuo, id Egypt. est, hi, quod legitur Gen. xvii. 7; Bp. Horsley. And fashioned it with a xiii. 18, et alibi. Nos cum Onkeloso et graving tool. Rather, and fashioned it in a Arabe Erpen. propria significatione mould, in formá fusorid. (See Houbigant.) accipimus, ac y eodem casu, quo," Formavit opere fusorio," Vulg. nempe accusativo, vertimus: Et observa- Bp. Patrick. After he had made it a molten bunt filii Israel Sabbathum, faciendo Sab-calf.-The words in the Hebrew are, and he bathum in generationibus suis esse fœdus made it, &c., we translate them after, &c., perpetuum, id est, faciendo ut nunquam to make this agree with what goes before, interrumpatur, sed sit alternum fœdus per omnes ipsorum generationes." Ludov. de Dieu. CHAP. XXXII. 1. according to our translation, "he fashioned it with a graving tool:" which may as literally be translated, he bound them up in a bag. For we find the word jatzar, which we here translate fashioned, to have the signification also of binding or tying up : and cheret in the plural number to signify a bag יֵלְכוּ לְפָנֵינוּ וגו' ἀνάστηθι, καὶ ποίησον ἡμῖν θεούς, οἱ προπορεύσονται ἡμῶν, κ.τ.λ. Au. Ver.-1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us, &c. Up, make us gods, which shall go before us. Rosen., Ged., Booth.-Up, make us a god, who may go before us. (2 Kings v. 23). And thus the prophet Isaiah (as Bochart observes) describes the making of images (xlvi. 6), "They lavish gold out of the bag, and they make it a god." Which agrees with what is here said of Aaron-he received the earrings, and put them in a bag; and then having made a mould, cast them into it, and made a golden calf (see ver. 24). Ged. And he received the gold of their hands; and fashioning it in a mould, made of it a molten calf. And they said: This, O Israelites, is thy God [so Pool, Patrick, Rosen., &c.] who brought, &c. Surge! fac nobis Deum, sub non intelligendi sunt plures dii, Aaron enim unum dumtaxat vitulum, non plures imagines Rosen.-Verba in modo non fecit. Nec postulat verbum (7) in plurali uno exponuntur. Vel sic: et formavit illum, numero voci adjectum, ut plures in-vitulum, stilo s. cælo, ut sit a, telligantur dii; enim etiam iis in locis, formare, quemadmodum 1 Reg. vii. 15: ubi de uno vero Deo adhibetur, cum verbo, et formavit (duas columnas æneas); plurali jungitur, ob terminationem pluralem, vero eandem, vel non multo absimilem, ut Genes. xx. 13; xxxv. 7. 2, gerat notionem ab ea, quam habet Jes. Qui præcedat nos, i.e., qui tanquam signum viii. 1, ubi stilum, ypapeior notat. Hoc castris Israelitarum præferatur, sicuti nubes præcedebat.-Rosen. sensu LXX, κaì ễnλaoev avtà èv ypaþíði, sequiturque magna interpretum pars. Obstat tamen huic interpretationi primum, quod pron. in (etsi Hebræi haud raro pronomen nomini præmittant, vid. Jes. viii. 1) vix addito 7, xxx. 3, 5.- Probabillimam hujus loci explicationem proposuit Bochartus, et commendavit Schroderus de vestitu mulier. Hebr., p. 288. hic idem denotare חרט possit ad referri, quum pronomen Verum simulacrum ligneum auro obductum proxime sequentis ad 7, quod Mosen vocare, ob radicis sigvs. 3, præcessit, referendum esse, dubio nificationem haud est verisimile. Ubi de careat, et ad idem illud nomen et in re- ligno auro obducendo loquitur, utitur verbo ferendum esse, nemini, verba legenti obscurum esse potest. Quænam enim narrationis series hæc foret: sumsit e manibus eorum sc. aurum, formavitque eum, sc. vitulum, stilo, fecitque illud, sc. aurum, sumunt, quod cognatum, 2 Reg. v. 23, vitulum fusum? Alii quidem in referunt nempe marsupium; vero, uti et cogad, et particulam ante vertunt natum, quoque notat ligare, vel colpostquam, ita ut sensus sit: formavit aurum ligare, in specie in marsupio, ut 2 Reg. (tenuiora ejus lineamenta) cælo, postquam xii. 11; Deut. xiv. 25; Prov. xxx. 4. vitulum fusum ex illo fecerat. Verum cælo Unde hæc prodit loci interpretatio: et sumsit aut stilo, instrumento tenui et acuto, pro a manibus eorum, et colligavit illud, sc. vitulo expoliendo et complanando nequaquam aurum, quod ab Israelitis acceperat, in uti potuit Aaron, nam id lima fieri debet, loculo, et fecit illud vitulum fusilem. In hunc vel scobina; cælo autem contrarium potius sensum vertit Jonathan: et colligavit illud in effecisset, ejusque cuspide vituli superficiem linteo s. sudario. Eadem, quam hic Moses reddidisset inæqualem et fistulosam. Alii usurpat, phrasis habetur 2 Reg. v. 23: indicari volunt, Aaronem stilo vel cælo notas, et colligavit duo talenta argenti hieroglyphicas insculpsisse. Sed neque, in duobus loculis. Hac interpreneque cognatum in V. T. notat signa tatione admissa totus textus facillime fluit, quædam, aut characteres, vel figuras, in et pron. in ad verum suum subjectum aliqua materia exarare, sed constanter usur- (2) redit. Mirum quidem videri possit, patur pro dare alicui materiæ rudi formam idem voc. res admodum diversas, stilum quandam externam: ut 1 Reg. vii. 15; Ps. s. graphium Jes. viii. 1, et h. 1. marsupium cxxxix. 5: Retro et ante formasti me. denotare, præsertim quum ad id designandum Et Jes. xlv. 9: An dicet lutum, ei qui proprium nomen, habeant, 2 Reg. v. format ipsum? Ut et xliv. 9: ef- 23; Jes. iii. 22. Sed fieri potuit, ut Mosis formantes idolum omnes sunt vani. Quod ævo de marsupio usurpari soleret, quod ipsum obstat interpretationi Michaelis in serioribus temporibus nomine desigvers. germ., vertentis delineavit stilo (er machte mit dem Griffel eine Zeichnung). vester, i.e., simulacrum Dei, s. Jovæ, IsTamen idem Michaelis in Suppl., p. 917, raelitæ, qui vos ex Egypto eduxit. Nomen mavult eos sequi, qui vertunt formam. et verbum in plurali posita h. 1. rursus inIta Syrus typus, Arabs uterque forma, intelligenda esse de uno Deo, apparet e loco qua, s. ad quam aliquid effingitur. Hinc Neh. ix. 18. Israelitæ non ipsum simuvertit Michaelis: formavit formam ligneam, lacrum pro Deo habebant, sed peccabant in fecitque eam vitulam fusilem (Er machte ein eo, quod violabant legem illam xx. 4. Modell, und goss dieses ab). Sed merito Bochartus (Hieroz., t. i., p. 342, edit. Lips.) illam formæ notionem voci tributam, novam vocat et inauditam. Additque, nihil necesse fuisse, ut de typo s. forma Moses ageret, quia ex hoc ipso, quod vitulum vocet fusilem, illum satis evidenter constat ex typo fuisse expressum. Hezel (in Bibliis vernaculis a se Notis illustratis) vertit: formavit, s. scalpsit id, idolum, cælo vel scalpro (er bildete, schnitzte es mit dem Meissel), scil. e ligno. Verbis autem, quæ sequuntur, mony, fecit illud, sc. quod e ligno scalptum fuit, vitulum fusionis, hoc significari ait: obducebat vitulum e ligno scalptum fusione auri, i.e., auro liquefacto. naretur. Hic est Deus , אֵלֶה אֱלֹהֶיךָ וגו' Ver. 7. Au. Ver.-7 And the LORD said unto Moses. Ged., Booth.-Jehovah now spoke to Moses, saying [Sam., LXX, Vulg.]. Ver. 8. Au. Ver.-8 They have turned aside quickly out of the way which I commanded them they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. I commanded. So the Masoretic text and most commentators. Ged. Thou commandedst. So the unpointed text of Heb., Sam., LXX, and Vulg. Bp. Horsley.-18 And he said, It is not the sound of the shout of victory, nor the sound of the cry of defeat, the sound of the Au. Ver.-These be thy gods, O Israel, shout [which] I hear. אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת 18-.Rosen which have brought thee, &c. Ver. 10. Au. Ver.-10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. Geddes and Boothroyd follow the Sam. Pentateuch, which, after this verse, adds :For Jehovah was so wroth with Aaron, that nec vox clamandi stragem, i.e., non est לָא קָל : Onkelos on בַּבָּרִין וְנַצְחִין נִקְרָבָא וְאַף לָא הָל הֲלָשִׁין וְמִתַּבְרִין he would have destroyed him; but Moses interceded for Aaron. Ver. 11. est vox prævalentium in prælio, neque est vox sed vocem cantandi ego ,קוֹל עַנּוֹת אָנֹכִי שְׁמַע Au. Ver. With a mighty hand. So the audio, i.e., vocem eorum, qui in honorem Hebrew. Ged. With an outstretched arm. Sam., LXX, Syr. Ver. 13. idoli cantant, qui laudem idoli celebrant. So Aben-Esra ait hoc id respicere, quod dictum est vs. 6, Israelitas ad ludendum surrexisse. Ver. 25. καὶ πᾶσαν τὴν γῆν ταύτην ἣν εἶπας δοῦναι αὐτοῖς, κ.τ.λ. Au. Ver.13 And all this land that I have spoken of will I give unto your seed, &c. Ged., Booth. And all this land (as I have said) will I give unto your seed, &c. Ver. 15. Testimony. See notes on xvi. 34. Ver. 18. καὶ ἰδὼν Μωυσῆς τὸν λαὸν ὅτι διεσκέδασται, διεσκέδασε γὰρ αὐτοὺς ̓Ααρὼν ἐπίχαρμα τοῖς ὑπεναντίοις αὐτῶν. Au. Ver.-25 And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies [Heb., those that rose up against them]:) ,Rather, that the people were broken loose קוֹל עֲנוֹת חֲלוּשָׁה קְוֹל עַנּוֹת אָנֹכִי καὶ λέγει, οὐκ ἔστι φωνὴ ἐξαρχόντων κατ' ἰσχὺν, οὐδὲ φωνὴ ἐξαρχόντων τροπῆς, ἀλλὰ φωνὴν ἐξαρχόντων οἴνου ἐγὼ ἀκούω, for Aaron had given them occasion to break Au. Ver.-18 And he said, It is not the Bp. Patrick. When Moses saw that the voice of them that shout for mastery, neither people were naked.] Without the Divine is it the voice of them that cry for being protection. For the glory of the Lord in overcome [Heb., weakness]: but the noise the cloud, it is likely, departed and went up of them that sing do I hear. from them; which we read descended again, xxxiii. 9. Bp. Patrick. It was neither the cry of strength, nor of weakness (as the words are in the Hebrew), i.e., of conquerors, as we rightly translate it, or of those that are over come. But the noise of them that sing do I hear.] Out of merriment in a festival. For Aaron had made them naked, &c.] Pool. That the people were naked,] i.e., ornaments, which was not so much the jewels | to be overthrown by their enemies; comp. the of their ears, as the innocency of their Arab. root, to drive away, thrust, minds and lives; and of their defence, to wit, of the favour and protection of God, by smite, pass. to hasten. According to the which alone they were secured from the ancient versions and Hebrew interpreters, Egyptians, and were to be defended against an ill report, disgrace. Comp. (by an those many and mighty enemies towards interchange of and ), whence y likewhom they were about to march; and that wise may be explained. being thus disarmed and helpless, they Rosen.-25 Vidit Moses populum. would be a prey to every enemy: when Ad quæ verba plerique interpp. substantivum Moses considered this, he took the following aliquod (e. c. gratiam, præsidium Dei, alii course to cover their nakedness, to expiate legem) subaudiendum putant, quoniam, their sins, to regain the favour of God, and nudatum aut spoliatum vertunt, ut intelliby punishing the most eminent and incorri- gatur, quanam re populus dicatur nudatus Præferenda videtur intergible offenders, to bring the rest to re- aut spoliatus. pentance. Aaron had made them naked, as pretatio Dathii, intelligentis voc. de Ahaz is said to have made Judah naked, populo dissoluto, qui frenis quasi detractis 2 Chron. xxviii. 19. Quest. How were they feriis istis celebrandis sese dedit; quod bene made naked or ashamed amongst their convenit iis, quæ sequuntur. 7, enemies, when at this time they were in nam laxavit eum, frena ei remisit, Aaron, their own camp, remote from all their qui populo concessit hunc festum celebrare, enemies? Answ. He speaks not only of vs. 5, Verba recentiores fere their present shame, but of their everlasting ita vertunt: ad stragem per insurgentes in reproach, especially among their and God's ipsos, i.e., ut cædi posset, si qui contra eum enemies, who, being constant to their idols, surgerent; ut significetur, populum effrewould justly scorn the Israelites for their natum, disgregatum et saltationes agentem, levity in forsaking their God so quickly and fuisse facilem in fugam verti et occidi, si qui easily. See Jer. ii. 11. But the Hebrew in eum impetum facerent. Nomini word may be, and is by some, translated tribuunt stragis significatum ex Arab. you thus, amongst those that do or shall rise up propellere, abigere violento impulsu, hinc or be born of them, i.e., that shall succeed percutere, verberare. Veterum tamen nullus them; for so the word rising is used, Exod. de strage cogitavit; sed consentiunt in i. 8; Matt. xi. 11. And so the Chaldee opprobrii, infamiæ, ludibrii notione, qua here renders it, amongst their generations; capiunt. LXX, enixappa, gaudium, and the other Chaldee interpreter, and the præsertim, quod quis ex inimicorum calaSyriac, in their latter days, or in aftertimes. mitatibus percipit (ut Sir. xviii. 31, πonσei So the sense is, that Aaron had put a note σe éπíxарμа тŵν èxepov σov), ludibrium, of perpetual infamy upon them, even to all irrisionem. Hieronymus: propter ignomiafter-ages. niam sordis, i.e., sordidi cultus, quasi compositum putarit ex o nomen et sordes. Onkelos: contaminando eos nomine pessimo. Jonathan : exiit fama eorum mala in populos terræ, et compararunt sibi nomen malum. Syrus: ut sint nomen fœtidum, i.e., ignominiæ. Arabs Erpenii: ignominiæ. Saadias: infames (eos reddidit Aaron). Probabilis et cum interpretatione Tv LXX, congrua est A. Schultensii sententia, ludibrium Ged. When Moses saw that the people were in disarray (for Aaron had disarrayed them), so that they might be easily smitten by their assailants; Booth. And when Moses saw that the people were in disorder (for Aaron had put them in disorder, so that they might be smitten by their enemies :) Gesen. in three conjugations; in Kal, To make bare, to uncover, e.g., the notare, coll. Arab. v lusit, risit, jocatus head. To free from any obligations, to set est, in conjug. 2, ludibrio exposuit, risui at liberty a people, i.e., to make them habuit. Hanc significationem potuit yo licentious, Exod. xxxii. 25: when Moses apud Hebræos obtinuisse, unde Arabes yo literas ; הלע,eruere חָלַץ that they were | formaverint, uti pro, כִּי פָרְעַ הוּא כִּי פְּרָעֹה אַהֲרֹן saw (set at liberty), licentious, for Aaron had et esse permutabiles, satis notum est. (set them at liberty) made them licentious. Irrisuri enim erant alii populi, populum , fem. Exod. xxxii. 25: D, antea idolorum spretorem, et mox a numine Rosen. Et nunc, si condonabis peccatum inconspicuo leges accepturum, jam Ægyp- and if not, blot me, I pray thee, out of the tiacam superstitionem revocare. Posset book which thou hast written. quoque hic esse sensus, Deum, qui præsidium et decus Israelitarum fuerat, effecerat- eorum, 18 U8 217, ecce! bene que, ut fama et terror Israelis late spar- est, non dico tibi, dele me, s. tunc vivere non geretur; jam vitulino simulacro alienatum, recuso, uti recte Jarchi supplevit hanc passurum a finitimis vinci fugarique, et ellipsin, quali nil est tritius Arabibus. Vid. omnibus ludibrio esse. de Sacy Mémoire sur la version Arabe des livres de Moise à l'usage des Samaritains in Mémoire de l'Academie des Inscript. et belles lettres, t. xlix., p. 96, not., ubi pluribus de Ver. 29. hoc loco egit, et similis ellipseos exemplum לַיְהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת Nec est illa ellipsis Grecis inusitata, neque עֲלֵיכֶם הַיּוֹם בְּרָכָה : attulit e Vita Timuri, t. i., p. 126, ed. Mang. καὶ εἶπεν αὐτοῖς Μωυσῆς. ἐπληρώσατε τὰς sacris (Luc. xiii. 9), neque profanis (Il. i. χεῖρας ὑμῶν σήμερον κυρίῳ, ἕκαστος ἐν τῷ 135). υἱῷ ἡ ἐν τῷ ἀδελφῷ αὐτοῦ, δοθῆναι ἐφ ̓ ὑμᾶς εὐλογίαν. Au. Ver.-29 For Moses had said, Con secrate yourselves [Heb., fill your hands] to-day to the LORD, even every man upon his son, and upon his brother [or, And Moses said, Consecrate yourselves to-day to the LORD, because every man hath been against his son, and against his brother, &c.]; that he may bestow upon you a blessing this day. Ged., Booth.-And Moses said, To-day ye have devoted yourselves to Jehovah, even every man against his own son, and against his own brother; that he may bestow this day a blessing upon you. Rosen.- in plusquamp. vertendum : dixerat Moses. Ver. 31. Au. Ver.-31 And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Gods of gold. Ver. 34. Au. Ver.-Behold. Ged., Booth.-For [Sam., Syr., and three MSS.] behold. CHAP. XXXIII. 1. Au. Ver.-1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: And the Lord said unto Moses. Ged.—And the Lord spoke to Moses, saying [Sam., LXX]. Au. Ver-Unto thy seed will I give it. Dimock, Ged., Booth.-Unto thy seed will I give it into a land flowing with milk and honey [transposed from the beginning of verse 3]. Ver. 2. Au. Ver.-2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and Ged., Booth.-A god of gold. See notes the Perizzite, the Hivite, and the Jebusite: καὶ νῦν εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἄφες. εἰ δὲ μὴ, ἐξάλειψόν με ἐκ τῆς βίβλου σου, ἧς ἔγραψας. Au. Ver.-An angel. Au. Ver.-The Hittite, and the Perizzite. Ver. 3. Au. Ver.-3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. Bp. Horsley.—Unto a land flowing, &c. "And he Au. Ver.-32 Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written. Ged., Booth,-Yet now, if thou wilt shall lead thee unto a land," he, viz., the forgive their sin, forgive [Sam., LXX]; angel. , והביאך אל ארץ,Read with LXX |