The people fall into idolatry. Moses prayeth for them. He breaketh the tables: destroyeth the idol: blameth Aaron, and causeth many of the idolaters to be slain.
The people (Aaron consenting) make & adore the image of a calfe. 7. which God reuealing to Moyses, 11. be praieth our Lord, for Abraham, Isaac, and Iacobs sake to spare the people, and performe his promise. 14. VVherwith God is pacified. 15. Yet Moyses coming from the Mount, and seeing the calfe, and idolatrie, throweth downe the tables and breaketh them. 20. destroyeth the idol, 21. blameth Aaron, 27. causeth manie Idolaters to be slaine, 31. and againe prayeth for the people.
1And the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: Arise, make us gods, that may go before us: For as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him.Ma veggendo il popolo, come Mosè tardava a scendere dal monte, sollevatosi contro Aronne, disse: Levati su, fa' a noi degli dei, che ci vadano innanzi: imperocché quello che sia stato di quel Mosè, che ci trasse dalla terra d'Egitto, noi nol sappiamo.AND the people seeing that Moyses made tariance ere he came downe from the mount, being assembled against Aaron, they sayd: Arise, make vs goddes, that may goe before vs: for what hath chanced to this Moyses the man that brought vs out of the Land of Aegypt, we know not.Videns autem populus quod moram faceret descendendi de monte Moyses, congregatus adversus Aaron, dixit: Surge, fac nobis deos, qui nos præcedant: Moysi enim huic viro, qui nos eduxit de terra Ægypti, ignoramus quid acciderit. 2And Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me.E Aronne disse loro: Prendete gli orecchini d'oro delle vostre mogli, e de' figliuoli, e delle figlie, e portategli a me.And Aaron sayd to them: Take the golden earlettes from the eares of your wiues, and sonnes and daughters, & bring them to me.Dixitque ad eos Aaron: Tollite inaures aureas de uxorum, filiorumque et filiarum vestrarum auribus, et afferte ad me. 3And the people did what he had commanded, bringing the earrings to Aaron.E il popolo fece quel che egli avea comandato, e portò gli orecchini ad Aronne.And the people did that he had cōmanded, bringing the earlettes to Aaron.Fecitque populus quæ jusserat, deferens inaures ad Aaron. 4And when he had received them, he fashioned them by founders’ work, and made of them a molten calf. And they said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.Ed egli avendoli presi li fece fondere, e ne formò un vitel d'oro di getto: e quelli dissero: Questi, o Israele, sono i tuoi dei, che ti han tratto dalla, terra d'Egitto.Which when he had receiued, he formed them by founders worke, and made of them a molten calfe. And they sayd: These are thy goddes Israel, that haue brought thee out of the land of Aegypt.Quas cum ille accepisset, formavit opere fusorio, et fecit ex eis vitulum conflatilem: dixeruntque: Hi sunt dii tui Israël, qui te eduxerunt de terra Ægypti.
5And when Aaron saw this, he built an altar before it, and made proclamation by a crier’s voice, saying To morrow is the solemnity of the Lord.Lo che avendo veduto Aronne, alzò un altare dinanzi al vitello, e fece che la voce del banditore intimasse: Domane è la festa grande del Signore.Which when Aaron had senne, he builded an altar before it, and by a cryers voice proclaimed saying: Tomorow is the solemnitie of the Lord.Quod cum vidisset Aaron, ædificavit altare coram eo, et præconis voce clamavit dicens: Cras solemnitas Domini est. 6And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat and drink, and they rose up to play.E levatisi la mattina offersero olocausti e ostie pacifiche, ed il popolo si adagiò a mangiare e bere, e si alzarono a trescare.And rysing in the morning, they offered holocaustes, and pacifique hostes, and the people sate downe to eate, and to drinke, and they role vp to play.Surgentesque mane, obtulerunt holocausta, et hostias pacificas, et sedit populus manducare, et bibere, et surrexerunt ludere. 7And the Lord spoke to Moses, saying: Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned.E il Signore parlò a Mosè, e disse: Va', scendi: il popol tuo, cui tu cavasti dalla terra d'Egitto, ha peccato.And our Lord spake to Moyses, saying: Goe, get thee downe: thy people, which thou hast brought out of the Land of Aegypt, hath sinned.Locutus est autem Dominus ad Moysen, dicens: Vade, descende: peccavit populus tuus, quem eduxisti de terra Ægypti. 8They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.Sono presto usciti fuori della strada, che tu ad essi insegnasti, e si sono fatto un vitello di getto, e lo hanno adorato, e immolando ad esso le ostie, hanno detto: Questi, o Israele, sono i tuoi dei, che ti trassero dalla terra d'Egitto.They haue quickly reuolted from the way, that thou didst shew them: and they haue made to them selues a molten calfe, and haue adored, and immolating hostes vnto it, haue sayd: These are thy goddes Israel, that haue brought thee out of the Land of AegyptRecesserunt cito de via, quam ostendisti eis: feceruntque sibi vitulum conflatilem, et adoraverunt, atque immolantes ei hostias, dixerunt: Isti sunt dii tui Israël, qui te eduxerunt de terra Ægypti.
9And again the Lord said to Moses: I see that this people is stiffnecked:E soggiunse il Signore a Mosè: Io veggo, che questo popolo è di dura cervice.And againe our Lord said to Moyses: I see that this people is stiffenecked:Rursumque ait Dominus ad Moysen: Cerno quod populus iste duræ cervicis sit: 10Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.Lasciami fare, che io sfoghi il mio furore contro di loro, e gli stermini, e io ti farò capo di una nazione grande.suffer me, that my furie may be angrie against them, and that I may destroy them, and I wil make thee into a great nation.dimitte me, ut irascatur furor meus contra eos, et deleam eos, faciamque te in gentem magnam. 11But Moses besought the Lord his God, saying: Why, O Lord, is thy indignation enkindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand?Ma Mosè supplicava il Signore Dio suo, dicendo: Perché, o Signore, s'accende il furor tuo contro il tuo popolo, cui tu cavasti dalla terra d'Egitto con fortezza grande, e con mano possente?But Moyses besought the Lord his God, saying: Why Lord, is thy furie angrie against thy people, whom thou hast brought forth of the Land of Aegypt, in great power, and in a strong hand?Moyses autem orabat Dominum Deum suum, dicens: Cur, Domine, irascitur furor tuus contra populum tuum, quem eduxisti de terra Ægypti, in fortitudine magna, et in manu robusta ? 12Let not the Egyptians say, I beseech thee: He craftily brought them out, that he might kill them in the mountains, and destroy them from the earth: let thy anger cease, and be appeased upon the wickedness of thy people.Di grazia, che non abbiano a dire gli Egiziani: Con astuzia li menò fuori per ucciderli sulle montagne, e sterminarli dal mondo: si calmi il tuo sdegno, e perdona l'iniquità dei tuo popolo.Let not the Aegyptians say I beseech thee: He hath craftely brought them forth, that he might kil them in the mountaynes, and destroy them from the earth: let thyne anger cease, and be pacified vpon the wickednes of thy people.Ne quæso dicant Ægyptii: Callide eduxit eos, ut interficeret in montibus, et deleret e terra: quiescat ira tua, et esto placabilis super nequitia populi tui. 13Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever:Ricordati di Abramo, d'Isacco, e d'Israele, tuoi servi, a' quali promettesti con giuramento, dicendo: Moltiplicherò la stirpe vostra come le stelle del cielo: e tutta questa terra, della quale ho parlato, la darò alla stirpe vostra, e la possederete in perpetuo.Remenber Abraham, Isaac, and Israel thy seruantes, to whom thou swarest by thine owne self, saying: I wil multiplie your seed as the starres of heauen: and this whole land, wherof I haue spoken, I wil giue to your seed, and you shal possesse it alwayes.Recordare Abraham, Isaac, et Israël servorum tuorum, quibus jurasti per temetipsum, dicens: Multiplicabo semen vestrum sicut stellas cæli; et universam terram hanc, de qua locutus sum, dabo semini vestro, et possidebitis eam semper.
14And the Lord was appeased from doing the evil which he had spoken against his people.E il Signore si placò, e non fece al popol suo quel male, che avea detto.And our Lord was pacified from doing the euil which he had spoken against his people.Placatusque est Dominus ne faceret malum quod locutus fuerat adversus populum suum. 15And Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides,E Mosè scese dal monte portando in mano le due tavole della legge scritte dall'una parte, e dall'altra,And Moyses returned from the mount, carying the two tables of testimonie in his hand, written on both sides,Et reversus est Moyses de monte, portans duas tabulas testimonii in manu sua, scriptas ex utraque parte, 16And made by the work of God; the writing also of God was graven in the tables.E fatte di mano di Dio: la scrittura parimente impressa nelle tavole era di Dio.and made by the worke of God: the writing also of God was grauen in the tables.et factas opere Dei: scriptura quoque Dei erat sculpta in tabulis. 17And Josue hearing the noise of the people shouting, said to Moses: The noise of battle is heard in the camp.Ma udendo Giosuè un tumulto e frastuono del popolo, disse a Mosè: Si sente negli alloggiamenti romor di battaglia.And Iosue hearing the tumult of the people crying out, said to Moyses: The noyse of battaile is heard in the campe.Audiens autem Josue tumultum populi vociferantis, dixit ad Moysen: Ululatus pugnæ auditur in castris. 18But he answered: It is not the cry of men encouraging to fight, nor the shout of men compelling to flee: but I hear the voice of singers.Rispose quegli: Non son grida di gente, che esorti a combattere, né clamori di gente, che sforzi altrui a fuggire; ma le voci, che io sento, son voci di gente, che canta.Who answered: It is not the crie of men encouraging of fight, nor the shoute of men compelling to flee: but I doe heare the voice of singers.Qui respondit: Non est clamor adhortantium ad pugnam, neque vociferatio compellentium ad fugam: sed vocem cantantium ego audio. 19And when he came nigh to the camp, he saw the calf, and the dances: and being very angry, he threw the tables out of his hand, and broke them at the foot of the mount:E allorché fu vicino agli alloggiamenti, vide il vitello, e le danze: e sdegnato altamente gettò dalle mani le tavole, e le spezzò alle falde del monte:And when he approched to the campe, he saw the calfe, and the daunces: and being very wrath, he threw the tables out of his hand, and brake them at the foote of the mount.Cumque appropinquasset ad castra, vidit vitulum, et choros: iratusque valde, projecit de manu tabulas, et confregit eas ad radicem montis:
20And laying hold of the calf which they had made, he burnt it, and beat it to powder, which he strewed into water, and gave thereof to the children of Israel to drink.E preso il vitello, che quegli avean fatto, lo gettò nel fuoco, e lo ridusse in polvere; e sparsa questa nell'acqua la diede a bere a' figliuoli d'Israele.and catching the calfe which they had made, he burnt it, and bette it into powder, which he strawed into water, and gaue thereof drinke to the children of Israel.arripiensque vitulum quem fecerant, combussit, et contrivit usque ad pulverem, quem sparsit in aquam, et dedit ex eo potum filiis Israël. 21And he said to Aaron: What has this people done to thee, that thou shouldst bring upon them a most heinous sin?E disse ad Aronne: Che ha egli fatto a te questo popolo, che tu dovessi tirar sopra di lui sì gran peccato?And he said to Aaron: What hath this people done to thee, that thou shouldest bring vpon them an heinous sinne?Dixitque ad Aaron: Quid tibi fecit hic populus, ut induceres super eum peccatum maximum ? 22And he answered him: Let not my lord be offended; for thou knowest this people, that they are prone to evil.E quegli rispose: Signor mio, non adirarti: perocché tu sai, come questo popolo è inclinato al male.To whom he answered: Let not my lord be offended: for thou knowest this people, that it is prone to euil:Cui ille respondit: Ne indignetur dominus meus: tu enim nosti populum istum, quod pronus sit ad malum: 23They said to me: make us gods, that may go before us; for as to this Moses, who brought us forth out of the land of Egypt, we know not what is befallen him.Ei mi dissero: Fa' a noi degli dei, che ci vadano innanzi: perocché quel che sia stato di quel Mosè, che ci trasse dalla terra d'Egitto, noi noi sappiamo.they said to me: Make vs goddes, that may goe before vs: for vnto this same Moyses, that brought vs forth out of the Land of Aegypt, we know not what is chanced.dixerunt mihi: Fac nobis deos, qui nos præcedant: huic enim Moysi, qui nos eduxit de terra Ægypti, nescimus quid acciderit. 24And I said to them: Which of you hath any gold? and they took and brought it to me; and I cast it into the fire, and this calf came out.E io dissi loro: Chi di voi ha dell'oro? Ne portarono, e me lo diedero, e io lo gittai nel fuoco, e ne venne fuori quel vitello.To whom I said: Which of you hath gold? They tooke, and brought to me: and I cast it into the fire, and this calfe came forth.Quibus ego dixi: Quis vestrum habet aurum ? Tulerunt, et dederunt mihi: et projeci illud in ignem, egressusque est hic vitulus.
25And when Moses saw that the people were naked, (for Aaron had stripped them by occasion of the shame of the filth, and had set them naked among their enemies)Veggendo adunque Mosè, come il popolo era spogliato (dappoiché Aronne lo avea spogliato con quella obbrobriosa abbominazione, e lasciato nudo in mezzo a' nemici),Moyses therfore seeing the people that they were made naked (for Aaron had spoiled them for the ignominie of filth, and had set them naked among their enemies)Videns ergo Moyses populum quod esset nudatus (spoliaverat enim eum Aaron propter ignominiam sordis, et inter hostes nudum constituerat), 26Then standing in the gate of the camp, he said: If any man be on the Lord’s side, let him join with me. And all the sons of Levi gathered themselves together unto him:Stando sulla porta degli alloggiamenti disse: Chi è del Signore, si unisca meco. E si raunarono intorno a lui tutti i figliuoli di Levi.and standing in the gate of the campe, he said: If any man be our Lords, let him ioyne to me. And there gathered vnto him al the sonnes of Leui:et stans in porta castrorum, ait: Si quis est Domini, jungatur mihi. Congregatique sunt ad eum omnes filii Levi: 27And he said to them: Thus saith the Lord God of Israel: Put every man his sword upon his thigh: go, and return from gate to gate through the midst of the camp, and let every man kill his brother, and friend, and neighbour.Ed ei disse loro: Queste cose disse il Signore Dio d'Israele: Ognuno si ponga la spada al suo fianco: andate innanzi, e indietro da una porta all'altra pel mezzo degli alloggiamenti, e ognuno uccida il fratello, e l'amico, e il vicino suo.to whom he said: This saith the Lord God of Israel: Put euerie man his sword vpon his thigh: goe, & returne from gate to gate through the middes of the campe, and euerie man kil his brother, and frend, and neighbour.quibus ait: Hæc dicit Dominus Deus Israël: Ponat vir gladium super femur suum: ite, et redite de porta usque ad portam per medium castrorum, et occidat unusquisque fratrem, et amicum, et proximum suum. 28And the sons of Levi did according to the words of Moses, and there were slain that day about three and twenty thousand men.E fecero i figliuoli di Levi secondo la parola di Mosè: e perirono in quel giorno circa ventitré mila uomini.And the sonnes of Leui did according to the saying of Moyses, and there were slaine in that day about three thousand men.Feceruntque filii juxta sermonem Moysi, cecideruntque in die illa quasi viginti tria millia hominum.
29And Moses said: You have consecrated your hands this day to the Lord, every man in his son and in his brother, that a blessing may be given to you.E Mosè disse loro: Oggi voi avete consacrato al Signore le mani vostre, uccidendo ciascuno di voi il proprio figliuolo e il fratello affine di ottenere la benedizione.And Moyses said: You haue consecrated your handes this day to our Lord, euerie man in his sonne & in his brother, that blessing may be giuen to youEt ait Moyses: Consecrastis manus vestras hodie Domino, unusquisque in filio, et in fratre suo, ut detur vobis benedictio. 30And when the next day was come, Moses spoke to the people: You have sinned a very great sin: I will go up to the Lord, if by any means I may be able to entreat him for your crime.E il dì seguente Mosè disse al popolo: Peccato grandissimo avete fatto: io salirò al Signore per vedere, se in qualche modo potrò ottener pietà alla vostra scelleraggine.And when the next day was come, Moyses spake to the people: You have sinned a verie great sinne: I wil goe vp to our Lord, if by anie meanes I may be able to intreate him for your sinful fact.Facto autem altero die, locutus est Moyses ad populum: Peccastis peccatum maximum: ascendam ad Dominum, si quomodo quivero eum deprecari pro scelere vestro. 31And returning to the Lord, he said: I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass,E tornato egli al Signore, disse: Ascoltami, questo popolo ha commesso un peccato grandissimo, e si sono fatti degli dei d'oro: o perdona loro questo fallo,And returning to our Lord he said: I beseech thee: this people hath sinned a heinous sinne, and they haue made to them selues goddes of gold: either forgiue them this trespasse,Reversusque ad Dominum, ait: Obsecro, peccavit populus iste peccatum maximum, feceruntque sibi deos aureos: aut dimitte eis hanc noxam, 32Or if thou do not, strike me out of the book that thou hast written.O se nol fai, cancellami da quel tuo libro scritto da te.or if thou doe not, strike me out of the booke that thou hast written.aut si non facis, dele me de libro tuo quem scripsisti. 33And the Lord answered him: He that hath sinned against me, him will I strike out of my book:Gli rispose il Signore: Colui, che peccherà contro di me, lo cancellerò io dal mio libro:To whom our Lord answered: He that hath sinned to me, him wil I strike out of my booke:Cui respondit Dominus: Qui peccaverit mihi, delebo eum de libro meo:
34But go thou, and lead this people whither I have told thee: my angel shall go before thee. And I in the day of revenge will visit this sin also of theirs.Ma tu va', e conduci questo popolo, dove io ti ho detto: anderà innanzi a te il mio Angelo. E io nel dì della vendetta punirò anche questo loro peccato.but goe thou, and leade this people whither I haue told thee: myne Angel shal goe before thee. And I in the day of reuenge wil visite this sinne also of theirs.tu autem vade, et duc populum istum quo locutus sum tibi: angelus meus præcedet te. Ego autem in die ultionis visitabo et hoc peccatum eorum. 35The Lord therefore struck the people for the guilt, on occasion of the calf which Aaron had made.Il Signore adunque flagellò il popolo per la colpa del vitello fatto da Aronne.Our Lord therfore smote the people for the fault concerning the calfe, which Aaron had made.Percussit ergo Dominus populum pro reatu vituli, quem fecerat Aaron.
32:1
Year of the World 2513.
Salien
Delayed. They waited perhaps about a month, with some patience; and then, becoming seditious, assembled against Aaron, and extorted from him a compliance with their impious request. He was thus guilty of a grievous crime, though the violence might extenuate it in some degree. (Salien)
Haydock
He was not yet ordained high priest, Exodus 40:12. (Haydock)
Menochius
Gods. Aaron gratified their request by the golden calf. They had the pillar to conduct them, but they wanted something new. They speak with contempt of Moses. (Menochius)
32:2
St. Augustine
And your sons. The Septuagint omit this. But in the East, it was fashionable for men also to wear ear-rings. (Pliny, [Natural History?] 11:37; Judges 8:24; Ezechiel 7:20.) Aaron hoped the people would relent at this proposal. (St. Augustine, q. 141.)
32:4
Jonathan
Received them, "in a purse, (as Gideon did afterwards, Judges 8:25,) he made a molten calf." (Jonathan)
Perhaps he engraved on it the peculiar marks of the Egyptian idol, Apis; a square white spot on the forehead, and a crescent upon the side. For it is generally believed, that this calf was designed to imitate that object of worship, to which the Hebrews had been too much accustomed. (Acts 7:39, 41.; St. Jerome in Osee iv.) The Egyptians adored not only the living ox, but also its image, which they kept in their temple. (Porphyrius, Abst. 2:Mela. 1:8.) Some of the fathers think, that the head of a calf only appeared. (St. Ambrose; Lactantius, etc.) The rest of the figure was perhaps human, as Osiris was represented with the head of an ox, as well as Astarte and Serapis. Monceau pretends that Aaron represented the true God, under the form of a cherub, in which he falsely asserts he had appeared on Mount Sinai, and that his fault consisted only in giving occasion of superstition to the people. But his opinion (though adopted by many Protestants, who excuse all from the guilt of idolatry, but papists; Haydock) has been condemned at Rome, and refuted by Visorius, etc.
Calmet
Thy gods, etc. Thus spoke the infatuated ringleaders. (Calmet)
And they changed their glory, the true God, into the likeness of a calf that eateth grass, Psalm 105:19.
Worthington
They forgot God, who saved them, (Psalm 105:21,) and forsook Him, (Deuteronomy 32:18,) to adore the calf. (Worthington)
32:5
Salien
The Lord. The most sacred name of God is prostituted, (Judges 17. and 18.; Wisdom 14:21,) and an altar is erected to this idol; though some pretend, that Aaron meant God to be adored under this similitude. His weakness was unaccountable, and God would have slain him, had not Moses interceded, Deuteronomy 9:20. Those who undertake to justify him, enter not into the sentiments of God; and the offender himself pleads no excuse, but the violence of the people, ver. 23. (Salien)
Haydock
To-morrow, when the 40 days expired, and Moses returned arrayed in terrors. (Haydock)
32:6
Calmet
They offered, by the hands of Aaron, to whom the Septuagint refer all this. "He offered," etc., appearing at the head of the idolaters. Cornelius A Lapide insinuates, that he wished to supplant his brother in the supreme command; and after a faint resistance, became the promoter of idolatry, to ingratiate himself with the people. The Scripture lays not this, however, to his charge. (Calmet)
To eat of the victims.
Haydock
To play, dancing and singing in honour of their idol, probably with many indecent gestures, as was customary on such occasions among the nations of Chanaan. (Haydock)
Calmet
Tertullian (de jejunio) understands impure play. The word means also to dance, and to play on instruments of music. Ludere quae vellem calamo permisit agresti. (Virgil, Ec. i) (Calmet)
Haydock
Sulpitius says, the people abandoned themselves to drunkenness and gluttony, or debauchery, vinoque se et ventri dedisset. (Haydock)
Salien
They might get wine from Madian. (Salien)
Worthington
Foolish mirth is the daughter of gluttony, and the mother of idolatry. (St. Gregory, Mor. 31:31.) (Worthington)
32:7
Thy people. They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have sinned, giving way to idolatry in thought, word, and deed.
32:9
And again. The Septuagint omit this verse. Moses, at the first intimation of the people's sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits.
Salien
I see, etc. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour. (Salien.)
32:10
Alone. One fully determined on revenge will bear with no expostulation; whence St. Gregory (Mor. 9:11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God's servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects.
Calmet
Nation, as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deuteronomy 9:14,) and as the like offer is made, Numbers 14:12. The Samaritan subjoins here, "And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:" which we are assured was the case, Deuteronomy 9:20. (Calmet)
32:11
Worthington
Why, etc. Calvin here accuses Moses of arrogance, in prescribing laws to God's justice. But St. Jerome (ep. ad Gaud.) commends his charity and "prayer, which hindered God's power." (Worthington)
32:12
Haydock
Craftily. Hebrew, "with a malicious design." Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should blaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. (Haydock)
32:13
Worthington
Thy servants. Thus God honours his friends, and rewards their merits, which are the effects of his grace. (Worthington)
32:14
Haydock
Appeased. Yet of this Moses was not fully assured, and in effect only those who had been less guilty, were reprieved to be punished afterwards, ver. 30, 35. (Haydock)
32:15
Menochius
Both sides. The ten commandments were written twice over, or on both sides, that all who stood round Moses, might be able to read them. (Menochius)
Haydock
On one side, appeared the laws regarding God; on the other, those which relate to man. (Haydock)
Calmet
They were like two originals. The common way of writing was only on one side. (Calmet)
32:17
Josue, who was waiting for Moses lower down on the mountain, Exodus 24:13.
32:18
Cry, etc. Hebrew, "the cry answering strength....or....weakness," which the Vulgate elucidates.
Haydock
Singers. Septuagint, "I hear the cry of those who contend for pre-eminence in wine," or over their cups. (Haydock)
32:19
St. Jerome in Zac. viii
Mount. "Finding the people abandoned to luxury and sacrilege, he broke the tables, deeming it a nation unworthy to be entrusted with the law of God." (Sulpitius 1:33.) By this action, Moses foreshewed the dissolution of the covenant with the Jews, that the new covenant might take place. (St. Augustine, q. 144.) The Jews kept the 17th of the fourth month as a fast, in memory of this event. (St. Jerome in Zac. viii.)
32:20
Haydock
Calf. Having manifested his disapprobation of the people's conduct, in the most signal manner, by breaking the two tables; Moses proceeds to convince them of their stupidity, in adoring what he, in a few minutes, reduces to powder. (Haydock)
Tirinus
He breaks the calf in pieces, after burning it, and then grinds it to dust in a mill, with files; as the Hebrew, Chaldean, and Septuagint intimate. He throws it, with contempt, into the torrent, which supplied the camp with water, and thus caused the idolaters to swallow their gods. (Tirinus)
Calmet
Sa assures us, that he saw an alchymist pulverize gold, which Abenezra says is done by means of some herbs, which turn the gold quite black, when it is melted. (Calmet)
Tirinus
Some use aquafortis for this purpose. (Tirinus)
Calmet
But from the account of Moses, (Deuteronomy 9:21,) it seems fire, and the mill, or file, reduced the gold into the smallest particles, so as to be even potable. Josephus ([Antiquities?] 8:2,) mentions the gold dust used by the courtiers of Solomon. (Calmet)
32:22
Haydock
Evil. Aaron answers his younger brother with humility, being now touched with repentance; on which account, God still grants him the high priesthood. (Haydock)
32:24
Haydock
Came out. The Rabbins pretend alive, and able to walk. Hence they say Aaron was filled with astonishment, and induced to erect the altar in its honour. (R. Salomo and Burgens.) But these are Jewish fables, injurious to God, and invented to hide, in some degree, the shame of their ancestors. For the same reason, Josephus passes over the whole in silence, and Philo throws the blame on a few Egyptian converts. They might very probably be the ringleaders, as Numbers 11:4. But the Hebrews in general readily gave in to the delusion, 1 Corinthians 10:7. (Haydock)
32:25
Naked. Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him.
Challoner
The shame of the filth. That is, of the idol, which they had taken for their god. It is the usual phrase of the Scripture to call idols filth, and abominations. (Challoner)
Of the filth, is not in Hebrew. But it serves to explain how the Hebrews came to be so unprotected and disconcerted. See 2 Paralipomenon 28:19.
32:26
All the sons; that is, the great majority of them; for some were probably slain, ver. 29.
32:28
Haydock
About, etc. The Hebrew letter c means about, and stands also for twenty. All the versions, and some copies of the Vulgate, retain the first signification; but our edition gives also the second. Sixtus V. and the Louvain Bible have about 33,000. (Haydock)
Calmet
St. Paul (1 Corinthians 10:7, 8,) mentions, that three and twenty thousand perished, in punishment of their fornication (with the Moabites), which some explain of the adoration of the calf, and say that Moses only specifies those slain by the Levites; while St. Paul gives the number of all those who perished by the hand of God on this occasion, ver. 35. (Calmet)
Haydock
St. Cyril, Alex. glap. 2, Sulpitius, and many other fathers, agree with the Vulgate. The fornication with the Moabites, was followed by the death of 24,000, Numbers 25:9. So that St. Paul cannot refer to it, unless he only mention those who perished in one day; and Moses expresses the total amount of the slain during the whole affair. (Haydock)
32:29
Haydock
To you. Thus they merited the priesthood, and a blessing; (Deuteronomy 33:9.; Menochius) having been the ministers of God's just indignation, without sparing any of the most guilty. With these they could not be unacquainted. No external signs on their bodies were requisite to make the delinquents known. They had appeared too publicly. (Haydock)
32:30
Haydock
You. Many who had not been slain, had followed the bad example, and Aaron, in particular, had brought upon them a most heinous sin, ver. 21. Yet on account of their repentance, they were not subjected to immediate punishment; but they were visited afterwards, ver. 34. Though God was appeased, (ver. 14,) so as not to destroy the whole multitude, Moses thought it a very arduous task to obtain a full reconciliation, notwithstanding the exemplary vengeance he had taken of the ringleaders. Hence he addresses himself to God with the greatest humility, and with such earnestness as scarcely seems justifiable, if we understand that he put his own eternal salvation at stake. But he makes an impossible supposition, or proposal, which he knew God would not admit, to extort as it were the requested favour. As he is willing to die for his people, God pardons them for his sake. (St. Augustine, q. 147, etc.) (Haydock)
32:32
Tirinus
The book of predestinate. St. Paul uses a similar expression, Romans 9:3. Neither could he really desire or consent to be accursed, even for a time. Hence their words can be understood only as an hyperbole, to denote the excess of their love for their brethren, as if a child should say to his father, pardon my brother, or kill me. (Tirinus)
Calmet
Some explain this book, of the law or covenant, by which Moses was appointed the prince of the Hebrews, which title he is willing to forego, with pleasure, to obtain their pardon. (Calmet)
Others understand the book, or register of the living. He is willing to die for his people. See Numbers 11:15; St. Gregory, Mor. 10:7; St. Jerome, ad Algas.
This sense is very good, and sufficiently expresses the fervour of Moses. Greater love than this no man hath, John 15:13.
32:33
Haydock
Book: him will I slay; and, if he die impenitent, I will punish him for ever. (Haydock)
32:35
Haydock
Struck, with some judgment not specified; (Lyranus) or perhaps, the various punishments which were inflicted on the Hebrews in the wilderness, were all partly designed to chastise this first act of idolatry. Calmet explains this of the devastation caused by the Levites, as he supposes the narration of Moses does not observe the order of time. He thinks Moses expostulated with the people, and was then sent by God to punish them; and while they were unarmed, (chap. 33:5,) the Levites fell upon them. Then Moses removed the tabernacle out of the camp, and obtained of God that he would go before them, and not an angel only, ver. 34. and Exodus 33:17. Moses continued full forty days, standing or lying prostrate on the mount, before the Lord, to obtain the pardon of his people, Deuteronomy 9:25.; Deuteronomy 10:10. At the expiration of which term he returned, with an order to prepare two other tables of stone, on which, after a supplication of the same length of time, he obtained the law to be again engraven, Exodus 34:28. The favour cost him therefore 120 days' earnest prayer; and yet how little are we touched with God's mercy, in giving us his law! (Haydock)
32:25
Naked.... Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him.—The shame of the filth.... That is, of the idol, which they had taken for their god. It is the usual phrase of the scripture to call idols filth and abominations.
32:1
Aaron knew what goddes they ment, to wit, such as they had senne worshipped in Aegypt, and therfore he made them a molten calfe. v. 4.
32:4
4. A molten calfe] No other reason can be imagined, why the people This people thought the calfe to be the true God. falling to Idolatrie, required the image of a calfe, rather then of anie other thing, but for that they thought the blacke calfe with white spottes, called Apis, or Serapis, whom they sawe the Aegyptians estemed most of al their S. Aug. li. 18. c •. ciuit. goddes, to be the chiefe, or onlie God. And therfore to this famous Idol, they ascribed the benefite of their deliuerie from bondage, saying: These are thy goddes, o Israel, that haue brought thee out of the Land of Aegypt. So they ment not They adored that which the image represented. to worship our Lord, the true God, in that image, as Caluin would haue it, li. 1. c. 11. para. 9. Instit. but the very calfe whose image it was, for adoring immediatly the calues image, and immolating hostes to it (v. 8.) they protested that to be their God, which the image represented. This appeareth also, Deut. 32. v. 18. God that begat thee thou hast forsaken: and hast forgotten our Lord thy creatour. And Psal. 105. v. 21. They forgat God, vvhich saued them.
32:6
Excesse in play called foolish mirth, is the daughter of gluttonie, and mother of Idolatrie. S. Greg. li. 31. c. 31. Moral.
32:8
To the molten calfe, which they had made.
32:10
God saying, suffer me, signifieth that he could be hindered S. Hierom. in Ion•. 1.
32:11
11. Moyses besought.] Albeit Moyses with most humble submission prayed Caluin chargeth Moyses with arrogancie. Moyses charitie concurred with Gods prouidence. for the people, which God so accepted, that he was therby pacified, (v. 14.) yet Caluin here condemneth him of arrogancie, and pride, as though he imperiously In hunc locum. prescribed law to God, spoyling him of his iustice. Much otherwise S. Hierom (Epist. 12. ad Gaudent.) commending his feruent charitie, doubteth not to say. Dei potentiam serui preces impediebant. The seruantes prayers hindered Gods povver, because God himself saying, suffer me, that my furie may be angrie against them, and that I may destroy them: shewed his diuine prouidence to be such, as he might be staied, from doing that vvhich be threatned.
32:13
13. Remember Abraham,] It much trubled Caluin, that for obtaining pardon S. Aug. q. 149. in Exod. S. Chrys. ho. 42. in Gen. The⸢o⸣d. q 67. in Exo. God sheweth mercie for the merites of his seruants. for the people, the Patriarches are mentioned, for whose sake and merites, mercie, and protection was promised by God (Gen. 18. 22. 26.).prophecied by Iacob, (Gen. 48.) performed here, and in manie other places. And it is a vaine euasion to say; God shewed his mercie for his promise sake only; for he promised the same for their merites; as appeareth in the places alleaged. Grace goeth before merites. Though al merites procede from Gods grace, first geuen without merites. 1. Cor. 4. v. 7. S. Aug. degrat. & lib. arb. c. 6.
Not only Gods promise. but also his seruants merites are here proposed for procuring mercie to the people. See the Annotation.
32:19
Moyses the meekest manon earth. (Nu. 12.) in Gods cause was most zelous against sinne. •. Aug. q. 144. in Exod.
32:24
Aaron confessed the fault briefly, not intending a friuolous excuse: for he could not thinke, but Moyses knew the truth. •. Aug. q. 145 in Exod.
32:28
Their zeale vsed with authoritie and order is here rewarded: which otherwise wanting, when Simeon and Leui slew the Sichemites, was blamed by Iacob. Gen. 34. & 49.
32:32
Moyses not content with his owne saluation, would rather perish with the people, then they should al be destroied: and therfore at his instance God pardoned them. S. Hicr•. E•. 12 ad Ga•d. & in Ione. 1. S. Aug q. 147. in Exod.
32:1
Tertullian † AD 220 An Answer to the Jews 1
… while “the people” said to Aaron, “Make us gods to go before us.”
Tertullian † AD 220 The Five Books Against Marcion 4.31
… if, however, the excuse was not a fair one, then the invitation was not a sudden one. Now, if the invitation was not a sudden one, it must have been given by the Creator—even by Him of old time, whose call they had at last refused. They first refused it when they said to Aaron, “Make us gods, which shall go before us;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.2
In Exodus the people said to Aaron: “Arise and make us gods which shall go before us: because as for this man Moses, who brought us out of Egypt, we know not what has become of him.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.9
… and in the second place, that the children of his people should not know it, and make his tomb a place of worship, for he was accounted as God in the eyes of the children of his people. And understand this, my beloved, from hence, that when he left them and went up to the mountain, they said:
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.17
… For he was of the sons of Israel, whom terrible signs accompanied up to the sea, that they might fear; and blessed miracles surrounded in the waste desert, that they might be reconciled; but through lack of faith, for a slight cause, they rejected them [saying]; As for this Moses who brought us up, we know not what has become of him .
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.18
… While God was feeding the flock with all delights, it chose for itself as its Shepherd the calf, which was not able even to eat. Moses who kept them in awe was removed from them, that the idolatry might cry aloud in their mouths, which the restraint of Moses had kept down in their hearts. For they cried: Make us gods, to go before us .
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.42
… therefore Moses was taken away from them, that the wickedness that was within them might become manifest. But that they might not be put to shame, and that it might not be known how they were seeking idols, they first sought for Moses, and then for idols. As for this Moses, we know not what has become of him .
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
For many things were permitted by God, that the weakness of human nature might be manifested. And if with these defects the insensible Jews could ask, Where is Moses who brought us out of the land of Egypt (
St Augustine of Hippo † AD 430 The Confessions 7.9
… for that Thy first-born people worshipped the head of a four-footed beast instead of Thee, turning back in heart towards Egypt, and prostrating Thy image—their own soul—before the image “of an ox that eateth grass.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… for this man has deserted us.” Their whole hope was placed in man, not in God. Behold, the man is dead: was God dead who had rescued them from the land of Egypt? And when they had made to themselves the image of a calf, they offered it adoration, and said, “These be thy gods, O Israel, which delivered thee out of the land of Egypt.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.10
… For they were living in the midst of the people of God, without complaint from man. But what do we say? That perhaps the early life of Moses was sinful; for he fled from Egypt, after slaying a man. The early life of Aaron also was such as would displease God; for he allowed a maddened and infatuated people to make an idol to worship;
32:4
Tertullian † AD 220 An Answer to the Jews 1
… while “the people” said to Aaron, “Make us gods to go before us.” And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, “These are the gods who brought us from the land of Egypt.”
St Hippolytus † AD 235 On Daniel 2.28
28. And who was he that spake, but the angel who was given to the people, as he says in the law of Moses: “I will not go with you, because the people is stiff-necked; but my angel shall go before along with you?”
Origen † AD 254 Origen Against Celsus 2.74
… for had they believed what they saw and heard, they would not have fashioned the calf, nor changed their own glory into the likeness of a grass-eating calf; nor would they have said to one another with reference to the calf, “These be thy gods, O Israel, who brought thee up out of the land of Egypt.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.6
… For grace loaded them beyond their power, so that they should be ashamed, while laden with Thy blessings, to deny Thy person. And also Thou didst have mercy on those, whose lives had been made food for dead idols. For the one calf which they made in the desert,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.10
10. Nay more, if a whole people sin, this surpasses not the loving-kindness of God. The people made a calf, yet God ceased not from His loving-kindness. Men denied God, but God denied not Himself . These be thy gods, O Israel
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… But thrust him from them, and in their hearts turned back to Egypt”—the place where they groaned, where they cried, whence they called upon God. “And said unto Aaron, Make us gods which shall go before us.” ( v. 40 .) O the folly! “Make,” say they; “that they may go before us.” Whither? “Into Egypt.”
St Jerome † AD 420 The Letters of St. Jerome 79.10
… It was in Egypt that she was first deflowered and there that her teats were bruised. And afterwards when she had come to the wilderness and, impatient of the delays of her leader Moses, had said when maddened by the stings of lust: “these be thy gods, O Israel, which brought thee up out of the land of Egypt,”
St Augustine of Hippo † AD 430 The Enchiridion 44
… as in the Gospel it is said of the death of Herod, “for they are dead which sought the young child’s life,” instead of saying, “he is dead.” And in Exodus: “They have made them,” Moses says, “gods of gold,” though they had made only one calf, of which they said: “These be thy gods, O Israel, which brought thee up out of the land of Egypt,”
32:5
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… Sparing food and abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… they were themselves the first that made sacrifices to their idols! For that is why it is marked, “They made a calf in Horeb, and offered sacrifices to the idol:” seeing that, before this the name of sacrifice is nowhere mentioned, but only lively ordinances, and “lively oracles. And rejoiced”—that is the reason for the feasts. (
32:6
St Justin Martyr † AD 165 Dialogue with Trypho 20
“Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: ‘The people ate and drank, and rose up to play.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.3
… and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example ( in figuram nostri ), to the intent that we should not lust after evil things, as they also lusted; neither be ye idolaters, as were some of them, as it is written:
Tertullian † AD 220 On Idolatry 3
… Every form or formling , therefore, claims to be called an idol . Hence idolatry is “all attendance and service about every idol.” Hence also, every artificer of an idol is guilty of one and the same crime, unless, the People which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.
Tertullian † AD 220 The Five Books Against Marcion 2.18
… Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. For “the people sat down to eat and to drink, and rose up to play.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.61
In Isaiah: “Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die.” Also in Exodus: “And the people sate down to eat and drink, and rose up to play.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… and despise luxury. How many shall I enumerate who have suffered evils from indulgence? Noah was drunken, and was exposed in his nakedness, and see what evils came of this. ( Gen. ix. 20 .) Esau through greediness abandoned his birthright, and was set upon fratricide. The people of Israel “sat down to eat and to drink, and rose up to play.” (
St Jerome † AD 420 The Letters of St. Jerome 22.8
… self-indulgence culminated in lust. First the belly is crammed; then the other members are roused. Similarly, at a later period, “The people sat down to eat and to drink and rose up to play.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.4
… held feasts, even temperate feasts, much less feasts disgraced by intemperance, in their temple, in which at that time the body and blood of the Lord were not yet offered, and that in history they are not found to have been excited by wine on any public occasion bearing the name of worship, except when they held a feast before the idol which they had made.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… 24 ). By these words it is surely shewn that in his daily feasting he had frequently sinned by his tongue, seeing that, while burning all over, he demanded to be cooled especially in his tongue. Again, that levity of conduct follows closely upon gluttony sacred authority testifies, when it says, The people sat down to eat and drink, and rose up to play (
32:7
St Barnabas † AD 61 The Epistle of Barnabas 4
… For the Lord speaks thus to Moses: “Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed.”
St Barnabas † AD 61 The Epistle of Barnabas 14
… And Moses having received them, carried them down to give to the people. And the Lord said to Moses, “Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt.”
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 53
… for thy people whom thou didst bring out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… And I will glorify on that day the land of Gesem, on which My people are; on it there shall be no dog-fly, that thou mayest know that I am the Lord, the Lord of all the earth. And I will make a distinction between My people and thy people.” To Moses, on the other hand, He says,
32:9
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 53
… let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”
32:10
Tertullian † AD 220 The Five Books Against Marcion 2.26
… But (you say) God was even then mean enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: “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.”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… And the very first High Priest of the Jews, concerning whom God spake so many words to Moses, when he was unable to withstand alone the frenzy of so great a multitude, was he not very nearly being destroyed, but for the intercession of his brother, which averted the wrath of God?
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 21.6
… that anger should be expelled, and sadness introduced, in order that he might thus prepare the way for the words of his apology; which indeed actually took place. And just as Moses going up to the mount, when the people had offended, stood speechless himself, until God called him, saying, “Let me alone, and I will blot out this people;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
Again, God said to Moses in the hearing of the Jews, “Let me alone, that I may consume the people,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… lxix. 9 .) Yet still, when we are drawing back after so great favor, He leaveth us not, but again entreats, and on our account inciteth others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, “Let Me alone, that I may blot them out” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… This makes men honorable and glorious, as the other doth shameful and ridiculous. It is on this ground we feel admiration for Moses, because even when God said, “Let Me alone, that I may destroy them in Mine anger,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… This is the sympathy of a teacher, this is the natural care of a father. For Moses too, when it was in his power to have been delivered from the ingratitude of the Jews, and to have laid the more glorious foundation of another and far greater people, (“Let Me alone,” said God, “that I may consume them, and make of thee a nation mightier than this”—
St Jerome † AD 420 The Letters of St. Jerome 128.4
… The pontiff Aaron, we read, faced the raging flames, and by putting fire in his censer checked the wrath of God. The High Priest stood between the dead and the living, and the fire dared not pass his feet. On another occasion God said to Moses, “Let me alone.…that I may consume this people,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.24
… but he did not so. And that he might not seem to have acted thus from necessity rather than from love, God offered him another people; so that He might destroy these: “I will make of thee,” He said, “a great nation.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
5. “I have run in thirst.” For they were rendering evil things for good things: for them was I thirsting: mine honour they thought to drive back: I was thirsting to bring them over into my body. For in drinking what do we, but send into our members liquor that is without, and suck it into our body? Thus did Moses in that head of the calf.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.20
… But before the Judgment, He spared then that nation in such sort, that He kindled not all His anger, utterly to root it up and bring it to an end: which thing in His words and in the intercession for their sins of His servant Moses doth evidently appear, where God saith, “Let Me blot them out, and make thee into a great nation:”
32:11
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.20
… After this, nay before it, show thyself, I pray, a Moses,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… Call upon Him as Stephen did; “Lord,” he said, “lay not this sin to their charge.” ( ch. vii. 59 .) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. ( 1 Sam. i. 10 .) I prevent you not, rather I earnestly exhort you to it. Call upon him as Moses called upon Him, yea, cried, interceding for those
32:15
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.20
… Whatever he thought, was a law for them, whatever on the contrary he disapproved, they abjured: his decisions were to them the tables of Moses,
32:19
St John Chrysostom † AD 407 Homilies on Colossians 4
… And as children who have been a long while at school are desirous of quitting it, so also were they at that time continually desiring Egypt, and weeping, saying, “We are lost, we are wholly consumed, we are utterly undone.” ( Ex. xvi. 3 .) And Moses broke their tablet, having written for them, as it were, certain words (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.13
… whence there was enacted that great Sacrament. For when Moses was thus wroth with them worshipping and adoring the idol,
32:20
Tertullian † AD 220 On the Apparel of Women ii.13
… It is these things which are the bonds which retard our hope. Let us cast away earthly ornaments if we desire heavenly. Love not gold; in which (one substance) are branded all the sins of the people of Israel. You ought to hate what ruined your fathers; what was adored by them who were forsaking God. Even then (we find) gold is food for the fire.
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.6
… For that idolatry which they had stolen and brought out in their hearts from Egypt, when it was made manifest, slew openly those in whom it was dwelling secretly. For it was like fire concealed in wood, which when it is gendered from within it, burns it. For Moses ground to powder the calf and caused them to drink it in the water of ordeal;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… just as the glorious pearl of the Word is not to be cast before swine; but it shall be consumed with the fire with which the burnt offerings also are consumed, being refined and preserved by the Spirit That searcheth and knoweth all things, not destroyed in the waters, nor scattered abroad as the calf’s head which was hastily made by Israel was by Moses,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.26
… “Let them not say, We have swallowed him up.” Do thou swallow up the body of Pagans. Why the body of Pagans? It would swallow thee up. Do thou to it, what it would to thee. Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.23
… 23 ). They are cut in pieces from their conspiracy, and in that they believe they are cut in pieces; for they believe by degrees; as when the calf’s head was ground small, they will come to be the drink of God’s people. For Moses ground down the calf’s head, and sprinkled it upon the water, and made the children of Israel drink it.
32:26
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.6
… For it was like fire concealed in wood, which when it is gendered from within it, burns it. For Moses ground to powder the calf and caused them to drink it in the water of ordeal; that by drinking of the calf all those who were living for its worship might die. For the sons of Levi ran upon them, those who ran to [help] Moses and girded on their swords.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
IX. This being so, if any be on the Lord’s side let him come with us,
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St Augustine of Hippo † AD 430 Letters of St. Augustin 43.24
… If they regard these things as trifles, let them observe those examples by which it has been proved how they are esteemed by God. The men who made an idol perished by a common death, being slain with the sword:
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.22
… Hence it is that the tribe of Levi, when they took their swords and passed through the midst of the camp because they would not spare the sinners who were to be smitten, are said to have consecrated their hands to God (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… put every man his sword upon his thigh; go in and out from gate to gate through the midst of the camp, and slay every man his brother and friend and neighbour (
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.87
… For we read that many were slain in mercy by Moses the servant of the Lord; for in that he prayed thus in intercession to the Lord for their wicked sacrilege, saying, "O Lord, if Thou wilt forgive their sin—; and if not, blot me, I pray thee, out of the book which Thou hast written,"
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
… I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor.
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St Jerome † AD 420 The Letters of St. Jerome 77.4
… What sins would such a penance fail to purge away? What ingrained stains would such tears be unable to wash out? By a threefold confession Peter blotted out his threefold denial. If Aaron committed sacrilege by fashioning molten gold into the head of a calf, his brother’s prayers made amends for his transgressions.
St Jerome † AD 420 Against Vigilantius 6
… If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft
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St Cyprian of Carthage † AD 258 On the Lapsed 19
… “I pray Thee,” said he, “O Lord, this people have sinned a great sin, and have made them gods of gold. Yet now, if Thou wilt forgive their sin, forgive it; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 4
… “I pray, O Lord, this people hath sinned a great sin. They have made them gods of gold. And now, if Thou forgivest them their sin, forgive it; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.2
… “O Lord, I pray thee, this people have sinned a great sin. They have made to themselves gods of gold and silver. And now, if thou wilt forgive them their sin, forgive; but if not, blot me out of the book which Thou hast written. And the Lord said unto Moses, If any one hath sinned against me, him will I blot out of my book.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.2
… and he was vigilant and toiled on behalf of his sheep, a diligent and good pastor. When his Lord wished to destroy them because of their sins, in that they worshipped the calf, Moses prayed and besought of his Lord and said:— Either pardon the people for their sins, or else blot me out from Thy book that Thou hast written .
St Ambrose of Milan † AD 397 Concerning Repentance 1.9
42. We must then understand in the same manner, “Who shall entreat for him?” as implying: It must be some one of excellent life who shall entreat for him who has sinned against the Lord. The greater the sin, the more worthy must be the prayers that are sought. For it was not any one of the common people who prayed for the Jewish people, but Moses,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.2
… For not only the words of the saints, but their very countenances are full of grace. And he is a person too endowed with abundant wisdom; and being well skilled in the divine laws, he will say to him as Moses said to God, “Yet now, if thou wilt forgive their sin;—and if not, slay me together with them.”
St Jerome † AD 420 The Letters of St. Jerome 82.3
… When he was being stoned by the people he made intercession for them; nay more he wished to be blotted out of God’s book sooner than that the flock committed to him should perish.
St Augustine of Hippo † AD 430 The Enchiridion 44
… as in the Gospel it is said of the death of Herod, “for they are dead which sought the young child’s life,” instead of saying, “he is dead.” And in Exodus: “They have made them,” Moses says, “gods of gold,”
John Cassian † AD 435 The Conferences of John Cassian 9.18
… “I beseech Thee, O Lord; this people hath sinned a heinous sin; either forgive them this trespass, or if Thou do not, blot me out of Thy book which Thou hast written.”
John Cassian † AD 435 The Conferences of John Cassian 17.25
… “I beseech Thee, O Lord, this people have sinned a great sin; they have made for themselves gods of gold; and now if Thou forgivest their sin, forgive it; but if not, blot me out of Thy book which Thou hast written. To whom the Lord answered: If any man hath sinned before Me, I will blot him out of My book.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 53
… let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.” But Moses said, “Far be it from Thee, Lord: pardon the sin of this people; else blot me also out of the book of the living.”
Tertullian † AD 220 The Five Books Against Marcion 2.26
… “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.” Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. “For,” said he, “Thou shalt not do this; or else destroy me along with them.”
Tertullian † AD 220 De Fuga in Persecutione 11
… Most assuredly a good shepherd lays down his life for the sheep, according to the word of Moses, when the Lord Christ had not as yet been revealed, but was already shadowed forth in himself: “If you destroy this people,” he says, “destroy me also along with it.”
Origen † AD 254 Origen's Commentary on the Gospel of John 5.4
… “Let them be blotted out of the book of the living,” while of those who are to undergo the judgment, there are books in the plural, as Daniel says: “The judgment was set, and the books were opened.” But Moses also bears witness to the unity of the sacred book, when he says:
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
31. What reproaches Moses had to bear from his people! But when the Lord would have avenged him on those who reviled him, he often used to offer himself for the people that he might save them from the divine anger.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
… How great, then, Moses’ regard for virtue must have been is shown by these proofs, and especially by the fact that he offered himself on behalf of the people, praying that God would either forgive the people or blot him out of the book of the living.
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
… not grace but iniquity is blotted out; for it is written: “I am He, I am He that blot out thine iniquities.” Lastly, Moses, making request for the people, says: “Blot me out of Thy book, if Thou sparest not this people.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.9
… Was Moses wrong? Certainly he was not wrong in praying, who both merited and obtained that for which he asked. For what should such love not obtain as that of his when he offered himself for the people and said: “And now, if Thou wilt forgive their sin, forgive; but if not, blot me out of the book of life.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
… but to us he saith not this, but, on the contrary, “Be not weary in well doing.” Even thus do we at home; when any two are striving with each other, we take each apart, and give them the opposite advice. This did God also, and Moses. For while to God he said, “If thou wilt forgive them their sin, forgive it; else blot me out also;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
… and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, “If thou wilt forgive them their sin, forgive; else blot me too out of the book, which thou hast written.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… ( v. 38 .) And yet no need for him to beg, who had to make an accusation presently. This happens even in the case where God and men are the parties: the man requests, God is wroth. For instance, when He saith, “If her father had spit in her face” ( Num. xii. 14 ): and again, “Let me alone, and in Mine anger I will blot out this people.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… It is on this ground we feel admiration for Moses, because even when God said, “Let Me alone, that I may destroy them in Mine anger,” ( Exod. xxxii. 10 ) he could not bear to despise those who had so often shown aversion to him, but said, “If thou wilt forgive them their trespass, forgive it; else blot out me also.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 25
… For so Moses (to mention him first) wrought many and great wonders and signs; but nothing made him so great as that blessed voice which he uttered unto God, saying, “If Thou wilt forgive their sin,” forgive; “but if not, blot me also out.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… x. 1; ix. 3 .) and at another, “I could wish that myself were anathema from Christ for their sakes.” Thus also Ezekiel seeing them slain saith, “Alas, O Lord, dost Thou blot out the remnant of Israel?” ( Ezek. ix. 8 .) And Moses, “If Thou wilt forgive their sin, forgive.” (
St John Chrysostom † AD 407 Homilies on Ephesians 7
… They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, “Yet now if Thou wilt forgive, forgive their sin; and if not, blot even me also out of the book which Thou hast written.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… “Seest thou not what these do?” ( Jer. vii. 17 .) “Yea,” he says, “they do so—but do Thou do it for my sake.” On this account He says to him, “Though Moses and Samuel stood.” Their first lawgiver, who often delivered them from dangers, who had said, “If now thou forgivest their sins, forgive it; but if not, blot me out also.” (
St Jerome † AD 420 The Letters of St. Jerome 128.4
… Flocks and shepherds perish together, because as it is with the people, so is it with the priest. Of old it was not so. Then Moses spoke in a passion of pity, “yet now if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.79
… That Moses acted as he did, not in cruelty, but in great love, may be seen from the words in which he prayed for the sins of the people: "If Thou wilt forgive their sin, forgive it; and if not, blot me out of Thy book."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.24
… How does he pray? Mark that, as it were, mother’s fondness, of which I have often spoken. When God threatened the sacrilegious people, Moses’ tender heart trembled, and on their behalf he opposed himself to the wrath of God. “Lord,” he says, “if Thou wilt forgive their sin, forgive; but if not, blot me out of Thy book which Thou hast written.”
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Origen † AD 254 Origen's Commentary on Matthew 13.26
… And since the little ones, pointed out by our Saviour, are under the stewardship as of nursing-fathers and nursing-mothers, on this account I think that Moses, who believed that he had been already assigned a place among the ranks of the great, said, with regard to the promise, “My angel shall go before you,”
St Gregory of Nyssa † AD 395 Against Eunomius 11.3
… The passage runs thus: God is speaking, “Go, get thee down, guide this people unto the place of which I have spoken unto thee: behold Mine Angel shall go before thee in the day when I visit
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Gods, that is God; for they sought only one alone. Whence also Aaron satisfying them made only one calf. But in the Hebrew language the names of God, namely Elohim, Adonai, Saddai, are plural, and the Hebrews join to them sometimes singular verbs and adjectives, sometimes plural, as may be seen in Joshua XXIV, 19, Deuteronomy V, 26, in the Hebrew. The Latin interpreter imitated this Hebraism here, translating gods, not god, and this in order to set forth more clearly the idolatry of the people before their eyes: for idolaters, besides the one true God, believe in and worship another, so that according to them many gods must be posited; and because they themselves, just as they deflected from one God to a second, so easily roll down from this into many others. St. Jerome noted this in Daniel III: This, he says, is the custom of Holy Scripture, to call one idol by the plural. Note here the wonderful ingratitude of the people toward Moses and God, and likewise their blindness; for Moses their leader, so benign and beneficent, they, impatient of delay, despise: they seek gods as leaders, but ones that do not yet exist, which Aaron might make: they reject the true God, who had freed them through so many and such great miracles from the hard servitude of Egypt, who was leading them into Chanaan, with whom they had made a solemn covenant a short time before in chapter XXIV, who had given them the spoils of the Egyptians, and now they consecrate these with them, despising God, to an idol, namely a calf. You will say: The Hebrews had a pillar as a leader of the way; why therefore do they seek other leaders, namely gods who might go before them? I answer: This pillar stood fixed throughout the entire time that Moses was on the mountain, nor did it move so as to go before the Hebrews on the way; but they themselves wished to move their camp and hasten into the promised land. They seek therefore not mortal leaders, who like Moses might be taken from them, but gods, such as they had seen in Egypt, so that namely Aaron might fashion for them a simulacrum of a calf or ox, namely Apis, into which a divinity might insinuate itself, and give responses, and go before them on the way into Chanaan. To Moses this man. The Hebrews speak of Moses with contempt, as of an unknown man. Josephus asserts that some of them thought Moses had been eaten by beasts, others that he had been taken up by God. Rabbi Solomon fables that a demon showed Moses' bier to the Hebrews in the air, so that they might think him dead.
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In Hebrew, break the earrings: aptly; for they were about to lose in judgment to themselves true ornaments of the ears, the voices of God, written on the tablets of the law, says Tertullian, Scorpiaci chapter III. And St. Ambrose to Romulus, explaining this passage: Fittingly, he says, earrings are taken from women, lest Eve again hear the voice of the serpent. And therefore those who had heard sacrilege, from the melted earrings of those women was melted the image of sacrilege; similarly also from rings, because they could not have the seal of faith. From the ears of your wives, and your sons and daughters. Aaron dared not refuse this deed, namely the idol, altogether, lest he be killed by the tumultuous people, but tried to divert it by this request, asking for the golden earrings of wives and daughters, which he thought the women, most avaricious and most zealous for ornament, would with great difficulty remove from themselves and give to the idol; but their wickedness and perverse liberality overcame all these things, women otherwise most avaricious. Thus Theodoret, Abulensis, Cajetan, Lipomanus. We see similar customs of Christians thereafter, so that they pour out all their wealth into the pleasures of the flesh, pomp and luxury, but to Christ scarcely give a farthing; and therefore often what Christ does not receive, the treasury seizes.
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The craftsman therefore composed the form of a calf from earth, clay, or similar material, and in it he fashioned with a stylus (as the Hebrew has it) the eyes, ears, mouth and other members of the calf; then into this form he poured melted gold from earrings, and thus from it was expressed the golden calf. And he made of them a calf. From this the vanity of the fable of the Rabbis is evident, by which they attempt to free their Aaron from the crime of idolatry, saying that this calf was not made by the art of Aaron, but by the work of the magicians of Egypt, of whom many had followed the Hebrews departing from Egypt in such a throng; for Aaron, they say, was forced by the people merely to cast gold into the fire: for thus Aaron excuses himself before Moses in verse 24; but the magicians by the aid of a demon shaped it into the form of a calf. This opinion pleased in part Monceius, who recently attempted ingeniously to excuse Aaron from idolatry in his Aaron Purged, but this book of his (as I had forewarned) was noted at Rome and placed in the class of prohibited books. For this opinion is expressly contrary to Scripture here, which asserts that Aaron made the calf, that is, caused it to be made by a goldsmith. For thus it has: Which when he (Aaron) had received, he fashioned it with a graving tool, and made of it a molten calf. Again in verse 5: And when Aaron saw this, he built an altar before it (the calf), and cried with a loud voice, saying: To-morrow is the solemnity of the Lord (of the calf). Therefore Aaron not only made an idol, namely a calf, but also built an altar to it, dedicated it, and proclaimed a feast. What could be clearer? Finally Moses, in Deuteronomy IX, 20, confesses his brother's crime, saying: I prayed to the Lord for thy brother, because he was willing to destroy him. Therefore Aaron yielded to fear and to the raging people, nor dared he to resist them from fear of death. More truly and earnestly does R. Moses of Gerona, in Lipomanus, accuse not the Egyptians, but Aaron and his Hebrews, saying: There happened to thee, O Israel, no vengeance in which there was not an ounce of the iniquity of the calf. Fitly a calf. This calf was the Egyptian Apis, a bull, called by another name Serapis: thus Clement, book VI, Constitutions 20, and Lactantius, book IV, 10; whom they thus depict: Apis, they say, was of black body, with a white forehead, and marked on the back with a white spot, whom it was not permitted to exceed certain years of life; and therefore when he was drowned in a lake and died they mourned, and when another was found they rejoiced wonderfully. See Alexander ab Alexandro, book VI, Genial Days, chapter II. Furthermore, that the Hebrews here made not a complete calf, but only the head of a calf, is expressly transmitted by St. Cyprian, book On the Good of Patience, near the end, where he calls it a bovine head; Ambrose, epistle 62; Lactantius, book IV, chapter 10; Augustine, Psalm LXXIII; Jerome in Amos V, and elsewhere often: and from this some think the Hebrew word seraphim is derived, as if meaning the face of an ox; for schor in Hebrew means an ox, and appaim or appim means face. Wherefore also the calves which Jeroboam made and set up in Dan and Bethel, against which thus all the Prophets thunder, since they were made in imitation of this calf of Aaron, as is evident from III Kings XII, 28, it is likely that they were only the heads of calves, and therefore are now called calves, now heifers: for from the head the sex can scarcely be distinguished. Although, if this head of a calf gave any indication of sex, it is likely that it gave that of a heifer rather than a bull; for Herodotus, book II, teaches that female cattle especially were sacred to Isis among the Egyptians: whence also Josephus, book VIII, chapter III, says that the calves of Jeroboam were heifers; the Septuagint also calls them heifers, III Kings XII, 28 and following: therefore this calf is understood not as male, but as female, if the sex gave any indication, as I have said. For thus both female and male cattle are called ox. Thus Ribera in Hosea X, number 12. There is deep silence about this calf in Josephus; namely, he was unwilling to defame his nation before the Gentiles, to whom he wished to commend his people, with so stupid a crime of idolatry. Molten. Here again you may reject the nonsense of R. Solomon, who feigns that this calf was animated, walked about and ate; which when Aaron saw, he built an altar to it. He proves this from Psalm CVI, where it is said: And they changed their glory into the likeness of a calf that eateth grass. But the dull man did not notice that it does not say, into a calf, but into the likeness, that is an idol, of a calf eating grass. For this idol was a calf fashioned from gold, as is said here: it was therefore golden and inanimate, not animated and living. Thus Lyra, and Abulensis, who confutes him with many and elaborate arguments. These are thy gods, O Israel. The Chaldean: these are thy fear, O Israel, that is to say, These are thy gods, whom thou oughtest to fear and worship. Thus foolish men fear gold and stones, they fear not God, who holds their breath and their soul in his hand, so that he may cast it down into hell, or lift it up to heaven.
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When Aaron saw this, namely not the calf walking, as Rabbi Solomon expounds, but the multitude thus congratulating and acclaiming the calf: These are thy gods, O Israel. He built an altar before it, before the idol of the calf. This was a remarkable fall of Aaron, so that to win the favor of the people, and perhaps because in the absence of Moses he desired the leadership and command of the people, not now from fear, but willingly he built an altar to the calf, and decreed its dedication and festival; indeed he even attributed and imposed upon the calf the name of the tetragrammaton (for this is what it is in Hebrew), which is incommunicable and proper to God alone. Who shall trust in himself and his own sanctity? Who shall not work out his salvation with fear and trembling? Heretics object: Therefore the whole Church with its head can fail and apostatize from God; for thus did Aaron the pontiff fail here, and the whole people. I answer, Aaron had not yet been made pontiff: Moses therefore was the head and pontiff of the people, who did not fail; moreover the Levites did not fail, as is evident from verse 26. Therefore neither the head nor the body of the Church failed. Add that Aaron did not fail in faith, but in the profession of faith: just as Peter, denying Christ, did not lose faith, but sinned against its confession -- let him work out his salvation with fear and trembling, when he sees Aaron, Origen, Tertullian, and similar cedars of Lebanon falling, and falling so shamefully and so deeply?
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The people sat down to eat, from the peace offerings sacrificed to the calf, so that thus they might celebrate its festival and solemnity with a common and sacred banquet. And they rose up to play, dancing, singing, forming choirs; for thus descending from the mountain Moses saw them, verse 19. See here how much the daughter of gluttony is inept and impure joy, as St. Gregory teaches, I Moral. v. The same abuse of sacrifices among the Gentiles is deplored by Epicharmus in Athenaeus, lib. II: From sacrifice, he says, came a feast, from a feast drinking arose, from drinking drunkenness, from drunkenness play, from play judgment, from judgment condemnation, from condemnation chains, gangrene and punishment. Hence they called drunkenness methas, because meta to thyein, that is, after sacrifices, they indulged in revelry and drunkenness. St. Ambrose, epistle 36 to Sabinus: Where, he says, anyone begins to revel, he begins to deviate from the true faith. Thus he commits two greatest crimes, outrages of the flesh and sacrileges of the mind, etc.; whoever has gorged himself and immersed himself in such pleasures incurs the snares of perfidy. For the people sat down to eat and to drink, and demanded gods for themselves. Furthermore, some gather that this play was impure from the fact that they seem to have played in honor of the calf (which is a most lascivious and libidinous animal). For the calf therefore and with the calf they acted like calves. Thus Tertullian, lib. De Jejunio, which he wrote against the Psychics (that is, the carnal: thus he, rigid and severe himself, called Christians and Catholics, as if living more loosely) when already a heretic and Montanist; for thus he says: They rose up to play; understand, he says, the modesty of Holy Scripture, having denoted play as nothing but impudent (whence also the Rabbis crudely expound play, that is, to fornicate). For thus the Romans and Greeks among the Gentiles held games in honor of their gods, and whatever pleased them, and spoke and did the most obscene things. They ate and watched spectacles, which, as being dedicated to idols, equally as things sacrificed to idols, it is unlawful for Christians to attend, as Tertullian teaches, lib. De Spectaculis, which he wrote for this reason. See here the blindness of carnal men, who in their sins are secure and delight, play and exult, when God's vengeance hangs over them. Thus secure Belshazzar delighted, when he saw the hand writing on the wall, mene, tekel, upharsin: which that same night brought destruction upon him. Do you want a more recent example? Hear a memorable one. Ugolino, prince of the Guelph faction, when the Ghibellines were either driven out or defeated, ruled all things, and on his birthday invited all his own to a banquet, where, praising himself and his fortune, he asked one of his own, whether anything was lacking to him? He, as if foreseeing, answered: Only the wrath of the Godhead cannot be far away and long absent from such prosperous affairs. And so, as the strength of the Guelphs grew weak, the Ghibellines took up arms and surrounded his house, attacked it, killed one of his sons and one of his grandsons as they strove to repel force: him and two sons, three grandsons they shut up in a tower, with doors sealed and keys cast into the Arno river. There, hunger in his eyes, in his lap, most dear pledges, a parent dying saw them dying. To him crying out and begging that enemies be satisfied with human torments, the power of holy confession and holy viaticum was not granted, as Paul Aemilius relates, lib. VIII Hist. Francor. Thus St. Ambrose, setting out from Milan to Rome, when he fell upon an impious host, who among other things affirmed that he had never experienced adverse fortune, turned to his companions and said: Let us depart quickly hence, lest divine vengeance overwhelm us here. For God does not dwell in these houses. And when Ambrose had proceeded a little with his own, the earth opening swallowed up these houses with the host and his whole family.
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It is sufficiently clear from the end of the preceding chapter that this happened after the tables of the law were received, when Moses was already descending from Sinai, and that the Lord spoke these things to him in the very descent. Thus Cajetan. Thy people hath sinned. Thine, not now mine, who hath sinned so gravely against me, who, abandoning me, hath gone to the calf. Thus St. Jerome in chapter IX of Daniel. For "hath sinned" the Hebrew is schichet, that is, hath corrupted, hath broken, namely my covenant, and consequently faith, way and life.
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Thou wilt ask: Why, if God wished to be angry and to punish the people, does He reveal this to Moses, who will hinder it? Julian the Apostate calumniates from this place that the God of the Hebrews is changeable, inconstant, and repentant of His counsel. But St. Cyril answers him well, in book V against him, and Theodoret here, and St. Gregory, book IX of the Morals, XI and XII, that God did this not by changeability of mind, but first, to show how much He esteems His Saints and their prayers. For the sentence of God is broken by the prayers of the Saints, says St. Jerome in XIII Ezechiel. This is what "let me alone" signifies, that is, as the Chaldean translator renders it, cease from supplication, which namely binds my hands. Second, to show His immense clemency; for He had not decreed by an absolute and efficacious will to destroy the Hebrews, but conditionally, if namely no one should interpose himself as a mediator and intercessor for them: which condition He Himself wished to be placed, so that He might make His clemency manifest, and therefore He revealed to Moses the sin of the people, so that Moses might pray for them, and He Himself, being entreated, might spare the people. What else is it, says St. Gregory, "let me alone," than to provide an opportunity for prayer, and, as Theodoret says, to say: Restrain me? God wished to teach us here that in anger we should do nothing precipitately, which we might afterwards repent of, but let it subside, and compose our mind to quietness and clemency, before we say or do anything. Thus Athenodorus, bidding farewell to Augustus Caesar on account of old age, left him this admonition: When thou art angry, Augustus, say or do nothing before thou hast gone through the twenty-four letters of the alphabet with thyself. Soon Augustus, seizing his hand: Still, he said, I have need of thy presence, and throughout the whole following year he kept him with him, saying: Silence is the safe reward. Plutarch is witness in the Roman Apophthegms. God is therefore not changed here, but things disposed by Him are changed, according to His provident disposition: nor again is God's sentence, passed upon sinners, changed in God Himself, since that sentence in God is eternal, and essential to Him; but it is changed in the sinners themselves, namely in their absolution from the punishment to which He had condemned them: and this is done not by vanity or levity of judgment, but by the supplication of the Saints, or by the conversion of those upon whom this sentence was passed. Thus St. Jerome in chapter V of Daniel, and St. Gregory, book XX of the Morals, chapter XXIV. Note: Anger, wrath, indignation and other passions, when they are attributed to God in Scripture, do not signify any perturbation, but pure operation and energy of God. Thus St. Augustine, book I Against the Adversaries of the Law, chapter XX: Repentance, he says, is not after error; the anger of God does not have the heat of a disturbed mind; the mercy of God does not have the compassionate heart of one pitying the wretched, whence in the Latin language it received its name; the zeal of God does not have the envy of a mind; but the repentance of God is said to be an unexpected change of things placed in His power to men: the anger of God is vengeance of sin; the mercy of God is the goodness of one helping; the zeal of God is the providence by which He does not allow those whom He has subject to Him to love with impunity what He forbids. And I will make thee into a great nation, not so much to be born from thee, as to be subjected to thee, and to be governed under thy leadership. This is clear from Numbers XIV, 12, where a similar promise is repeated to Moses, as is clear from the Hebrew; therefore "into a nation" is the same as "over a nation." Thus Abulensis.
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Such, says St. Chrysostom, hom. 12 on cap. I of St. John, ought to be those to whom the care of souls is entrusted, that they would rather perish with those committed to them than be saved without them. St. Ambrose also, lib. II of the Offices, cap. VII, marvels at the meekness of Moses: first, absorbing, devouring and forgetting all injuries inflicted upon him by the people; second, rejecting the leadership of another, greater nation offered to him by God; third, praying so earnestly for the ungrateful Hebrews, and he says this was done so that the Hebrews would love him more for his meekness than admire him for his deeds and wonders. For, as St. Gregory says, lib. XXVII of the Morals VII: Charity in his holy breast was kindled more by persecution, and as it were by antiperistasis was sharpened more, just as heat is sharpened and intensified when surrounded and assailed by cold. Similar was the charity of Abraham the monk and bishop, who interceded for and became surety for the infidels who afflicted him, as Theodoret relates in the Philotheos, cap. XVII. And of a Religious innocent man, who, in order to gain his guilty brother, underwent penance with him, of whom Rufinus, lib. IX in the Lives of the Fathers, num. 12. And of another, who, in order to preserve his brother from a fall, obeyed him with wonderful gentleness in all things, of whom likewise, lib. V, cap. V, num. 28. And of Serapion the Sindonian, who according to Palladius in the Lausiac History, cap. LXXXIII, sold himself as a slave to a certain noble Manichaean, in order to convert him with his whole family from heresy, which he accomplished within two years. And of that holy monk, who, in order to convert his fallen brother and one constantly fornicating, underwent a long penance for him, of whom John Moschus in the Spiritual Meadow, cap. XCVII.
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Craftily (in Hebrew, with malice or malignity, that is, craftily and deceitfully) led them forth, namely so that he might do them harm and destroy them in the desert. Be thou merciful. In Hebrew, repent thee of the evil, that is, change and revoke the sentence by which thou hast decreed to bring evil upon the Hebrews and to punish them for idolatry.
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Namely, lest he should destroy the people, as he had determined, but so that he might chastise them with another plague, of which see the last verse. See what the prayers of Moses alone here availed with God, which obtained the salvation of the whole people. Augustus Caesar, as Plutarch testifies, having captured Alexandria, when the citizens expected the worst, said he would spare the city: first, on account of its greatness and beauty; second, on account of its founder Alexander; third, on account of Arius his friend. Far more glorious here did God spare the whole people on account of one Moses, his friend.
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In Hebrew, and he looked, or and he turned himself, and came down from the mountain. Whence it appears that Moses, having first spoken with God, having already obtained pardon for the people and the conversation being finished, looked back toward the mountain and the people, and turned his face toward descent. Bearing two tables of the testimony in his hand, written on both sides, in Hebrew, written on two sides on this side and that. For they were small tables, inasmuch as Moses carried them in his hand, and which deposited in the ark of the covenant, could not be small, nor heavy; otherwise they would have broken the sides of the ark by their weight. But the letters of the tables were large, so that they could be read from a distance by the people, and therefore it was necessary to write on both sides of the tables, so that the entire Decalogue would be written in them. Thus Abulensis. Others think that the Decalogue was written twice in these tables, namely once on each side, so that the Decalogue written in the tables, on both sides, could be read by those standing on either side. Thus Lipomanus. On account of this breaking of the tables of the law, a fast was afterwards appointed and established for the Jews on the seventeenth day of the fourth month, on which this breaking occurred, as is evident from the Calendar of the Hebrews, which Genebrardus translated into Latin and prefixed to his commentaries on the Psalms; that this breaking occurred on that day is evident from the fact that Moses immediately after the promulgation of the law, which was made by an angel on Sinai on the sixth day of the third month, as I showed in chapter XIX, verses 11 and 16, ascended the mountain, and remained there forty days: whence it follows that he descended from the mountain to the people, and consequently broke the tables on the seventeenth day of the fourth month: for count forty days from the sixth day of the third month, you will arrive at the sixteenth day of the fourth month; but on the next day, namely the seventeenth, Moses descended and then broke the tables. Hence St. Jerome, Rupertus, Ribera and others interpret that passage of Zechariah VIII, 19: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda, in such a way that the fast of the fourth month was that which was appointed for the Jews on account of the broken tables of the law; the fast of the fifth was appointed, because in the fifth month the Hebrews were commanded not to ascend the mountain, but for forty years to go about at length to the holy land with great expense, so that all who had murmured in the wilderness should die, Numbers XIV. The fast of the seventh was that which was appointed on account of the slaughter of Godolias, of which IV Kings XXV, 25. The fast of the tenth was appointed, because in that month Ezekiel and others, who were in the Babylonian captivity, heard that Jerusalem was captured, and the temple was burned.
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The Chaldean: there is not a voice of crying: Strongly; nor a voice of crying: Weakly; or, neither of the strong ones of those who conquer; nor a cry of the weak ones of those who are conquered. For those who conquer in battle utter joyful voices of the present moment, or of already full victory; those who are conquered utter sad, disordered and mournful wailings, while some are wounded, others are dying, others are trampled underfoot, others thrust others in flight; whence clearly R. Solomon translates, this voice is not of men crying: Victory, victory; nor a voice of the weak, vociferating: Woe, woe! or, flee, flee; the Septuagint: not a voice of those singing flight; Oleaster: not a voice of those answering strength, that is boasting their strength, nor of those answering cutting down, that is that they are cut down. What voice then is it? but a voice, he says, of those singing; the Chaldean: of those playing; the Septuagint: of those singing wine I hear.
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Moses did this, impelled by holy zeal against public impiety, thinking it absurd to bring the law of God to a people drunk, and a law so wickedly broken through their idol. Thus St. Chrysostom, Jerome, book II Against Jovinian, and Ambrose, book On Elias and Fasting, chapter VI: The tables, he says, of the law which he received through abstinence, drunkenness caused to be broken. Mystically it signified that the former law, namely the old, was to be abolished, with another succeeding, namely the Evangelical law. Thus St. Ambrose, in Psalm XXVIII, Augustine, Question CXLIV, and others.
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And seizing the calf which they had made, he burnt it, cast the calf into the fire with certain and mixed herbs, so that it might be liquefied into a mass, and as it were reduced to charcoal. And he ground it, in Hebrew, and ground it down to fineness, that is to say, Moses ground that charcoal, or the mass extracted by fire, and ground it into fine powder. Which he scattered in water, and gave of it to drink to the children of Israel. Moses scattered the powder of the golden calf into the torrent which descended from Sinai, and passed through the camps of the Hebrews, at the time when the Hebrews came to draw water from it, and so in the very drawing of the water; indeed, as it appears, he even compelled them to drink of it. Moses did this from zeal, so that the apostates might devour their idol, and so that they might learn to despise what they see cast away into a sewer, says St. Jerome to Fabiola. Mystically, St. Augustine, book XXII Against Faustus, chapter XCIII: The calf, he says, is the idolatry of the Gentiles, which through the fire of the zeal of Christ the Lord, through the edge of the word, and the water of baptism, is absorbed rather by those whom it strives to absorb, namely by the Gentiles themselves.
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The Septuagint hormen tou laou toutou to hormema, that is, thou knowest this people's impulse, avidity, and as it were furious onset, to which indeed I alone could not resist.
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I cast it into the fire (so that from there liquefied it might flow into the mold of a calf), and there came out this calf. Aaron therefore does not deny his crime, but extenuates it with words, so as to soften his brother's anger. For Aaron had despoiled them (both in their earrings, as I said, and by the help of God) on account of the shame of filth. In Hebrew, to the mockery of his enemies. For the Hebrew word schimtsa signifies a hissing, a whisper, mockery, derision. Thus the Septuagint. Our Interpreter explains more distinctly the twofold evil which befell the people from Aaron's calf, and says first, that on account of the filth, that is this idol of the calf (for the Hebrews call idols gillulim, that is dung, because as dung and filth are abominable, so it is said in Deuteronomy VII, last verse), the people were despoiled of their former honor, which was that this people should be and should be held the people of God. For that honor had now through the calf been turned into shame, so that the Hebrews were now a mockery to their neighboring enemies. He says secondly, that this people, abandoned by God, as it were naked and unarmed, stood among so many and such dreadful enemies. Whence he says: And among enemies had made him naked.
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The Targum of Jerusalem thus translates it: Moses seeing that the Hebrews were stripped of the golden crown, which had been on their heads with the name of the tetragrammaton, as it were a sign of liberty and obedience. For the Hebrews, especially the princes, after receiving the law on Sinai, as a sign of faith and obedience promised to God, appear to have adorned their heads with crowns of glory, with the name of the tetragrammaton inscribed upon them, which in the following year when the tabernacle was erected, was granted to Aaron alone, as the Lord had commanded Moses on the mountain, Exodus chapter XXVIII, verse 39. Thus R. Solomon, and Jerome Prado in chapter XXIV of Ezekiel, page 312: Stripped, he says, that is despoiled of his hair, stripped of his locks, deprived of his crown and diadem, which he had worn as it were a sign of liberty. But this is divination, says Abulensis; for Scripture makes no mention of these crowns having the name of the tetragrammaton: indeed the name of the tetragrammaton is assigned to the high priest alone on the plate, and the Hebrews attributed this name to him alone at all times. Secondly, this adornment by which the Hebrews were stripped was taken away by Aaron, as follows; for he says: For Aaron had despoiled them. But Aaron did not take away from the Hebrews crowns, but earrings to form the calf. Thirdly, the Hebrews after their sin did not lay down their adornment, therefore neither crowns if they had any: for they lay down this adornment only later, at God's command, in the following chapter, verse 6. Again Vatablus translates it, he rejected, Moses seeing that the people was exposed, that is, that their infamous idolatry was exposed, by which they had abandoned their God their deliverer and protector, among the neighboring nations, who therefore could invade and oppress the Hebrews. But this interpretation too is less fitting, and less corresponds to the Hebrew word, which does not mean to expose, but to strip, to enervate, to make weak and infirm. I say therefore that the people were stripped both of their earrings, which they had given to Aaron to make the calf, and consequently and rather (for the loss of earrings was small) of their honor, and of the help and aid of God, whom they had abandoned through this crime of theirs: so that if enemies had then rushed upon them, God being angry and withdrawing His protection, the people would doubtless have been prostrated and beaten, as happened in Numbers XIV, 45. And this could easily happen, since the neighboring enemies knew that the Hebrews had now through this calf abandoned their God, and therefore were in turn abandoned by Him, from whom they had always been so miraculously delivered and protected, and therefore could most easily be prostrated, conquered and destroyed by them.
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Standing in the gate of the camp, at the entrance of the camp: for the camps of the Hebrews were not surrounded by a wall like a city, so as to have gates properly so called. If any man be the Lord's, let him join himself to me, that is to say: Whoever is not a servant and worshipper of the calf, but of Jehovah, that is of the Lord, and whoever has zeal for the Lord, so as to avenge the injury inflicted upon Him by this calf, let him join himself to me. And all the sons of Levi gathered themselves unto him. From this it appears that many of the Levites did not consent to the sin of the people and the worship of the calf, and that it displeased them. Indeed, Rabbi Solomon and Abulensis think that none of the tribe of Levi consented to this idolatry. But this is false: for Aaron consented and made the calf; and Aaron, as the head of the tribe of Levi, was followed by many of the Levites. Again, many Levites were here slain by their own: therefore those were partakers of the crime and of the calf. The antecedent is clear from verse 29, where Moses says to the Levites as avengers: You have consecrated your hands this day to the Lord, every man in his son, and in his brother, that a blessing may be given to you. You will say: How then are all the sons of Levi said to be gathered to Moses here, if some of them were slain? I answer: They are said to be all, that is, almost all, nearly all, very many gathered themselves to Moses. For the word all in Scripture sometimes does not mean absolutely all, but a great multitude, as is clear from Judges, chapter XX, 11, where it is said the whole of Israel was gathered together, yet the men of Jabesh Galaad were absent, as is said in the following chapter, verse 8. Similar is II Kings XVI, and chapter XVII, 14. Note here the zeal of Moses and the Levites for the glory of God, against the idol and idolaters. Similar was, though differing in manner, the zeal of Christian soldiers, whom Julian the Apostate wished to lead to idolatry by deceit. For when he invited them to receive a gift from his hand, and, withdrawing, to cast some grains of incense, for the sake of honor, into the fire, before himself and his own, who interpreted this ceremony as made to idols and a tacit abjuration of Christianity: these soldiers, having discovered the Emperor's intention and fraud after the deed, raged and came to Julian, and cried out: We have not received gifts, Emperor, but we are condemned to death; we were not called for the sake of honor, but marked with ignominy. Grant this favor to your soldiers: slay us for Christ and cut us down, whose sole authority we obey. Repay fire with fire: for that one reduce us to ashes. Cut off the hands which we wickedly stretched out; the feet by which we wrongly ran. Give gold to others, whom it will not repent to have received it afterwards. For us Christ is enough and more than enough, whom we have in place of all things. Julian, inflamed with anger and envying them the glory of martyrdom, punished them with exile. Gregory of Nazianzus narrates the matter at length, Oration 1 Against Julian. With similar zeal Gideon overthrew the altar of Baal, Judges, chapter VI, verse 31. Gideon was imitated by Wolfredus, martyr of Sweden, who preached to the people: If, he said, your God Tostan is powerful, let him avenge himself; and seizing an axe he broke the image into pieces: wherefore he was pierced by a thousand swords by those standing by and fell. Thus Crantzius the Metropolitan, book IV, chapter VIII.
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Moses had, as the rector and leader of the people, the power of the sword over him, and this from God: for he was constituted leader by Him, not by the people; but there is added here the will and command of the Lord, so that it might more incite the Levites to avenge the offense against God. Let each one slay his brother, etc., that is to say, Let each one slay any one he encounters, even if most closely joined to him: for almost all in the people were guilty and conscious of the idolatry of the calf, and this they revealed sufficiently then by voice, by ornament, by dances, by drunkenness, and by other means. Others, according to Rupert and Abulensis, wish the guilty to have been distinguished from the innocent by drinking the ashes of the calf: hence the guilty contracted a golden beard, or golden lips, some even a disease. But these are fables of the Jews. Behold how Moses, the gentlest of mortals, put on severity and wrath for God, so that by the punishment of a few He might reconcile God to the whole people. For this is holy wrath, which is angry at sin. For wrath is the sting of virtue; and: He has no mind who has no wrath. Thus Archidamus, praising Charilaüs because he was mild to all equally, said: How can he be justly praised who shows himself mild even to the wicked? See St. Basil, Sermon on Wrath, and Gregory, book XX of the Morals, VI, and part III of the Pastoral, chapter XXIII. Behold, says Gregory, (Moses) who sought the life of all by his own death, extinguished the life of a few by the sword: within burning with the fires of love, without inflamed with the zeal of severity: bound by both, he pleaded the cause of the people with God by prayers, the cause of God with the people by swords: within, loving, he resisted divine wrath by supplication, without, raging, he consumed guilt by striking. He hastened to help all in the offense of a few; but for this reason God heard him more quickly acting for the people, because He saw what he would do for God over the people. In the government therefore of the people Moses mixed both, so that neither discipline should be lacking to mercy, nor mercy to discipline. Tropologically, St. Ambrose to Romulus: He, he says, is the true Levite, the avenger and defender of God, who destroys the flesh and the body of passions and vices, so that he may save the soul, so that now it is not the flesh of sin, but of God. For what is more brother or neighbor to the soul than the flesh? and a little before: The ministries of the Levites are chosen as more holy than others for this, whose portion is God. For they know not to spare their own, who know nothing as their own: because to the Saints God is all things.
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Thus the Roman Bible reads constantly, and the older Latin texts everywhere; likewise St. Gregory in I Kings XIV, Rupert and almost all the ancient commentators after St. Jerome. Thus also St. Paul read it, I Corinthians X; whence it is both probable and the Septuagint (for Paul is accustomed to follow them) read thus, namely eikosi treis chiliadas, for eis trischilious, as is now read; and certainly in such a multitude of sinners three thousand are few, especially since elsewhere, as in Numbers XXV, on account of similar idolatry twenty-four thousand were slain. On the other hand, three thousand, not twenty-three thousand, is read in the Hebrew, Chaldean, Latin, Complutensian and Royal texts, in Tertullian, Scorpiaci III, St. Ambrose, epistle 56 to Romulus, Isidore, Rabanus and Philo. Whence the variety or error arose is uncertain. Lyra thinks that our Interpreter included those who in verse 35 are said to have been struck by the Lord, and that they were twenty thousand. But this is to guess, nor did our Interpreter here translate that passage, but this present one, in which the Hebrew already has only three thousand; for those in verse 35 were not struck on this day, but afterwards. Perhaps in the Hebrew originally the error arose from this, that some scribe wrote for twenty by abbreviation the letter caph, which is the sign of twenty among the Hebrews, which caph others afterwards, as if a sign of similitude, took for quasi. See here what one magnanimous leader can accomplish. Truly said Chabrias: An army of deer with a lion as leader is more terrible than an army of lions with a deer as leader. Like a timid deer Aaron yielded to the idolaters and lost the camp of the faithful people strong as lions: like a lion unafraid Moses invades the camp, subdues it, and slaughters twenty-three thousand; thus he resisted the wrath of God, and made lions again out of deer. Thus the Thebans, like timid deer, before and after Epaminondas always served others, but as long as Epaminondas their lion-like leader lived, they ruled others; so that one Epaminondas was worth more than the whole Theban republic, as Plutarch says in his Life. Such was among the Aragonese King Alfonso, whose saying was this: I do not shrink from dangers of any kind, without which no one ever attained glory. Thus the Panormitan in his Life. Hence also Heraclius, Patriarch of Jerusalem, coming to King Henry of England, to incite him to war for the holy land, when the king offered him a great weight of gold for this, replied: We have need not of money, but of an emperor; thus he advised the king, but did not persuade him, that he himself, as it were the leader of the war, should go before the others into the holy land. Thus P. Aemilianus, book VI of the History of the Franks.
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Hence the Levites on account of their zeal merited blessing and the priesthood. Hear Deuteronomy, chapter XXXIII, 9: Who said to his father and to his mother: I know you not; and to his brethren: I know you not, and they have not known their children; these kept thy word, and observed thy covenant, thy judgments, O Jacob, and thy law, O Israel: they shall put incense in thy wrath, and a whole burnt offering upon thy altar. Thus also Phinees on account of similar zeal, by which he slew the fornicators and those worshipping Beelphegor, merited the highest priesthood, Numbers XXV, 15.
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Hence it is gathered that Moses on the second day after his descent from the mountain, on which he had been for 40 days, again ascended the mountain, and there remained another 40 days, that he might receive the second tablets of the law, as will be evident in chapter XXXIV, verse 28. If in any way I shall be able to entreat. For what was said in verse 14: The Lord was appeased, understand it to this extent, that He would not by a single slaughter and plague destroy the entire people, as He had thought. Therefore Moses justly feared lest God, mindful of so great an offense, would destroy the people piecemeal and in parts; that He might not do this, he again ascended the mountain to pray and entreat. Note: Moses prefixes to his prayer justice and the just vengeance of sin: for this is the efficacious disposition for obtaining God's favor, as I have taught from St. Gregory in verse 27.
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You ask, in what sense did Moses wish to be blotted out of the book of life? and whether this vow is lawful and holy? First, Cajetan understands it of the book, that is, the decree of principality, as if Moses said: Either forgive them, or blot me out of thy book, by which thou hast designated me prince of another nation, if thou destroyest this people of mine. Second, St. Jerome to Algasus, and St. Gregory, book X of the Morals, VII, understand it of the book of the living, not in heaven, but in the present life, as if to say: Either forgive them, or kill me and take me away from this life. Third, Hugh of St. Victor answers that Moses said this not from reason, but from an impulse of human affection: for indeed no one can be blotted out of the book of life. Fourth, others take the book of the law or rather of legislation, as if to say: Either forgive them, or blot me out and remove me from this office, namely that I may not be the legislator of the people. But these do not satisfy the inflamed charity and petition of Moses, nor these words and the following ones, nor the very response of the Lord, who answers that He will blot out not Moses, but those who have sinned from His book, namely the book of eternal life and the kingdom of heaven. For the book of life or the book of God everywhere in Scripture signifies the enrollment of those who are chosen either absolutely or inchoately unto eternal life, an enrollment, I say, and a marking in the mind and memory of God, which is the book of eternal predestination. This is evident from Daniel XII, 1; Apocalypse XIII, 8, and XVII, 8, and chapter XXI, verse 27; Philippians IV, 3. Thus teaches St. Augustine, book XX of the City of God, chapter XV, St. Ambrose on Psalm LXVIII, Ansbertus and Haymo on Apocalypse III, Rupertus here, St. Bernard, sermon 12 on the Canticles. Fifth, therefore St. Augustine, Question CXLVII, Lyra, Abulensis, Lipomanus and others more probably hold that here there is a hyperbole, which signifies only the vehement desire of the salvation of the people in Moses: and it is as if a son, seeing a servant most dear to him justly cast out of the house, should say to his father: Do not cast out this one, or if thou castest him out, cast me out also: thus also Moses says: Either forgive them, or blot me out, not that he truly wishes to be blotted out (for that would have been impossible), but that by this phrase he may in some way lay bare his immense desire, which he could not otherwise effectively lay bare. Whence Moses does not say: Blot me out, provided thou forgivest them, as if he wished to make an exchange of himself for the people, and the absolution of the people; but, if thou dost not do this, blot me out. Hence also St. Augustine, Question CXLVII, says that Moses said this with confidence, as if to say: Either forgive them, or blot me out of thy book; but I know that thou wilt not blot me out: therefore it remains that thou forgivest and sparest the people. But Rupertus beautifully says: We ought not, he says, to constrain seriously and most gravely the words spoken by Moses into a meager sense, because we are poor and cold, and ignorant of the riches of the soul of Moses burning with charity; nor ought we to exact this excess of the charity of Moses according to our ordinary laws of charity and prudence. I say therefore: The words of Moses explicitly signify what I have recounted in the fifth exposition; implicitly, however, they contain more. The sense therefore is: If thou dost not forgive the people, blot me out of thy book, as if to say: If thou dost not forgive, I do not wish to be written in thy book; for I prefer to be blotted out rather than the people not to be forgiven: either therefore forgive, or blot me out; for it is intolerable to me to be written in thy book, and my people to be blotted out from it: for I esteem the people more, I love them more, than myself. And so implicitly with Paul I wish to become anathema for the people, and to be blotted out of thy book, that they, having received forgiveness from thee, may be written in it: for I prefer that I alone be blotted out, rather than so many millions of men be blotted out. This sense can be drawn more from the Hebrew; for thus it has: If thou forgivest, and if not, blot me out of thy book which thou hast written. Which words, on account of vehement pathos, are abrupt and concise, and can thus be explained: If thou forgivest, blot me out of thy book, as if to say: I wish to be blotted out that thou mayest forgive them, punish me that thou mayest spare them, I offer myself as a ransom and a propitiation for my people: and if thou dost not forgive, again I pray and say: Blot me out of thy book, because I cannot bear to see myself written in the book, and my people blotted out from it, so that I may be saved, and my people may perish; either therefore write both and save them; or if thou wishest to blot out and destroy one or the other, blot me out and destroy me alone rather than the whole people. For I prefer that thy glory be celebrated by the whole people rather than by me alone: I prefer that so many thousands of those present and of future generations to be born from them worship thee, praise thee, love thee, rather than that I alone be made happy through thee: I prefer also that the whole people be saved and made blessed rather than I alone. For with this dilemma, as it were, Moses urges and almost compels God to forgive the people. Whence St. Chrysostom in chapter ix to the Romans teaches that Moses and Paul transcended in thought not only all the struggles and deaths of the present life, but also, for God, whom they loved more than themselves, surpassing the heavens and angels and all invisible things, they despised, and for the love of God from the very enjoyment of God, beatitude and ineffable glory itself (for this is what the book of life, or the book of God, signifies) they not only asked to fall away, but truly and seriously desired, as if Moses said: Blot me out of thy book, namely so that I may not attain to eternal beatitude, to which thou hast written me: hence, I say, blot me out rather than thou blot out and destroy this thy people and mine. Thus St. Chrysostom, Theophylactus, Oecumenius in chapter ix of the epistle to the Romans, Cassian, Collation XXIII, chapter vi, St. Bernard, sermon 12 in the Canticles. You will say: To desire to be deprived of eternal beatitude is against charity and is a sin; therefore Moses did not desire this. I answer that Moses here only compared his own glory, as his own beatitude and good, with the glory of God and the salvation of so great a people, and preferred to lack his own rather than God's glory to be endangered, both among the Gentiles, who would have disparaged the people and God if God had destroyed His people in the desert, and among the Hebrews themselves, who would all have perished eternally and blasphemed God in hell; nor did Moses look further, but wholly carried away by the love of God and His glory, he did not consider other things annexed to this vow of his, or certainly if he considered what is objected, he thought that charity in the way was the same as in the fatherland, and would not be essentially more perfect or more intense there than it is here: but the accidental perfection of charity flowing from the enjoyment of God, as also the inclination to enjoying God, he set aside, and permitted himself to be cut off from these by this vow of his, inasmuch as in exchange there would be restored to him both greater grace and essential charity through this act so heroic, by which he loved God so greatly: nor did he doubt that God would repay him most abundantly through other graces. Moreover, God's glory is greater if many thousands obtain God's grace and love and worship God than if I alone do this; and therefore if one or the other must be chosen, the former seems to be chosen first. Moses therefore fervently desired from God that for the safety of Him and at the same time of the people, of which he had been constituted the leader for God, he might obtain from God the desire to be deprived of his own beatitude, indeed, as Chrysostom says, homily On the Cross and the Thief, he desired to be a partaker of the punishment inflicted on the idolatrous people and to perish with them, as the same says, homily On Love toward Persecutors, as if Moses said: Either forgive the people, or if thou castest him from thee and thy house, cast me out together with him: for I cannot be torn away or separated from this my people and thine, I cannot see that this my people and thine should perish; but if it perishes, I too shall perish with it, so that I may thus testify to the love which I bear toward thy people and consequently toward thee, O Lord, burning in my breast. This vow of Moses therefore flowed from charity, and Moses thought that charity both toward God and toward the people seemed to demand this vow from him. For Moses directed this vow of his to this end, that through it he might obtain pardon for the people, and thus promote God's glory in the people more; and therefore he did not doubt that this very thing would be pleasing to God Himself. And so there was no sin here: for although Moses asked implicitly to lack the beatific love, he nevertheless did not ask for a diminution of friendship with God or of charity; but rather these prayers of his show the greatest charity and an ardent desire. Some, however, extend Moses' vow also to this, namely to a diminution or privation of grace. For they say it was permitted to him to desire to be deprived of his own grace alone, so that through this many thousands of the people might be granted grace. For charity inclines toward seeking and procuring greater glory of God. But God's glory is greater if many thousands obtain God's grace and love and worship God than if I alone do this. Therefore if one or the other must be chosen, the former seems to be chosen first. But whatever may be the case in this matter, whether it be lawful or not, the book of life in Scripture is not a book of grace but of glory, namely of predestination to eternal happiness. Therefore Moses here desired privation of glory, not of grace. You will say secondly: Moses here asked for something impossible; for it is impossible that someone written in the book of God should be erased from it. I answer first: He who is written only inchoately in the book of God can be erased from it. Thus all the just are written in the book of life, because they begin the way to beatitude, in which if they persevere, they will truly attain to it; but because many do not persevere, hence they are erased from it. Whence it is said in Psalm LXVIII: Let them be blotted out of the book of the living. But because Moses seems to speak of an absolute and perfect writing in the book of life, hence I answer secondly, formally no one so written can be erased from the book of life, for thus the foreknowledge and predestination of God would be deceived or changed: materially however, or objectively, someone can be erased from it. The sense therefore is, as if to say: Either forgive them, or deprive me of eternal beatitude, to which Thou hast consigned and enrolled me: for setting aside the foreknowledge and predestination of God, from which Moses abstracted, it was absolutely possible for Moses to be deprived of his beatitude, which is to be erased from the book of life. You will say thirdly: This vow of Moses seems disordered and imprudent: for the privation of his beatitude was not an ordered means to the remission of sin and the salvation of the people. I answer: Moses regarded only the nature of the thing itself, namely of this means in itself, but did not consider whether that means was suitable and apt according to the order and disposition already constituted by God: for this was positive from the free election of God, which does not change the nature of things. Although therefore the lack of beatitude neither from itself, nor from God's disposition was an ordered means to obtain grace for the people, it was not however in itself and in its own nature unlawful, or impossible, or sinful. Whence Moses desired it not as a means connatural and ordinary, but as free piety and pressing necessity, and love of the people suggested to him. For he thought it necessary to strive with the utmost force with God: for the salvation of the people seemed to him to be in the greatest peril, and no other more efficacious means to protect it occurred to him, he used this one, in the excess of the greatest love and a certain blind charity, which transcends the laws of common ordinary prudence. But this was not sin, but most heroic virtue. Hence it is clear how much the glory of God is to be preferred to our conveniences, and to our very beatitude, and how any mortal sin, being directly opposed to it, is more to be detested than the privation of beatitude, or even the fire of hell itself. Again, how much with Moses the salvation of souls is to be done and procured. Thus in a similar manner and motive as Moses, Paul wished to be anathema from Christ for the Jews, Rom. cap. ix, vers. 3. From what has been said it follows that this vow of Moses was lawful, pious and holy, and consequently it is lawful for anyone to conceive and imitate the same, as Ludovicus Molina teaches. See what is said to Rom. cap. ix, 3, at the end. Blot me out of thy book which thou hast written, namely in which thou hast written me with the other elect absolutely and perfectly: for this was signified by that repetition and emphasis, which thou hast written. Whence it appears that Moses received a revelation concerning his own election and beatitude; and for this reason he expostulates with God so confidently, as a friend with a friend. The heroes of the Gentiles imitated the charity and zeal of Moses, but they were able neither to attain nor to equal it, because they devoted only their body for their people and country to temporal death. Thus Codrus king of the Athenians devoted himself: for when the oracle had declared that they would be victors against the Thracians if the king should fall; Codrus came to the enemy in vile garb unrecognized, bearing a sickle, and after killing one man, was immediately slain by another: and thus the Athenians conquered. Thus P. Decius the Roman, warring against the Albans, imagined in sleep that his death would add strength to the Romans; and so he rushed into the midst of the enemy, and after slaying many was himself slain. In the same way his son Decius preserved the Roman state in the Gallic war. Thus Junius Brutus ordered his two sons to be struck with the axe, because they had conspired with the Tarquins against the country and Roman liberty. Thus the three Horatii, offering themselves for their country in single combat, and slaying the three Curiatii of Alba in it, asserted the empire of Rome over Alba. The same thing was done by the three Tegeatae fighting against the three Pheneates. Thus Curtius the Roman, armed, leaped into the chasm according to the oracle, and freed his country from calamity. The same thing was done among the Greeks by Anchurus. Thus Horatius Cocles alone sustained the assault of the enemy, while his men cut the bridge over the Tiber and prevented the enemy from crossing. Thus three hundred Fabii under Fabius Maximus rushed into the camp of Hannibal, and after slaying many fell. The commander himself rushed upon Hannibal, tore the diadem from him, and died with him. Thus Leonidas with three hundred Spartans rushed upon the innumerable army of Xerxes, and contended against Xerxes himself, tore the diadem from him, and fell pierced with spears with him. Agesilaus, son of Themistocles, devoted himself for his country, and entering the camp of Xerxes slew Mardonius, thinking him to be Xerxes: when the error was discovered, he placed his hand in fire, and endured the torture without any groan. Being therefore released from his bonds, he said: Such are all Athenians: if thou believest not, I will even place my left hand in it. Xerxes, seized with fear, ordered him to be kept in custody. Mutius Scaevola did the same for the Romans before Porsenna king of the Etruscans. All these things are recounted by Plutarch in his Parallels. But what do these compare to Moses, who devoted not only his body but also his soul for his people, and desired to be blotted out of the book of life and to be afflicted eternally? Similar to Moses was St. Paul, wishing to be anathema for his brethren; and Blessed Jacopone, who from love of Christ desired to endure in this life all labors, hardships, anguish and pains that can be expressed in words or conceived in mind: nay more, after this life to be thrust into hell, that there he might expiate and atone for his own sins and those of men, even of the damned and demons (if it were possible). What have we to do with these things? We praise the ancients, we use our own times.
32:34
But thou go, that is to say, Do not concern thyself with what thou hast asked for the people, but obey this command of mine. Hence it appears that God was not entirely reconciled to the people at this time, since He still threatens to take vengeance: but at the end of the forty days during which Moses was with the Lord a second time on the mountain, and prayed to Him for pardon, the Lord was appeased, as is evident from Deuteronomy chapter ix, verse 19, and here in the following chapter, verse 14. My angel shall go before thee, in the pillar of fire and cloud, which He moves, and by which He goes before you as a guide and shows you the way. But I in the day of vengeance will visit this sin of theirs. In the day of vengeance, not the captivity of Babylon, or of Rome under Titus; nor even on the day of judgment, or at any other time when God punished other sins of the Hebrews; nor even on this very day when God spoke these things: but on that day of which follows immediately after, when He says:
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Hence it is probable that God shortly after, on account of the idol of the calf, while the Hebrews were still standing at Horeb, sent some plague upon them, for example a pestilence. For this is the vengeance with which He threatened them in the preceding verse, and thus this verse responds most excellently to the preceding one, as the execution of His sentence and threat; for otherwise the series of the Lord's discourse is broken: for those things which are recounted in the following chapter concerning the conversation of Moses with the Lord should be woven together and connected in the same series with the conversation of Moses and God which is recounted here, as they happened. Thus R. Solomon and Abulensis.
Machine translation from the Latin, not reviewed.
32:2
v. 9 « Dizitgue ad eos Aaron » , invitus atque terrore perculsus (Tost.) : « Tollite inaures aureas de uxorum filiorumque et filiarum vestrarum auribus, et afferte ad me ». Id virum ficte postulasse, censet Au. : « Difficilia praecipere voluit, ut hoc modo eos ab illa intentione revocaret ». Cf. Matth. 27,17. « Ut vidit eos nulla ratione adduci posse , postulavit a mulieribus ornamenta aurea, affectum affectui opponens, cupiditatem sc. pecuniae et ornamentorum insano superstitionum amori » (Theodoret.). Unde plures coniiciunt, ea mente Aaronem postulasse inaures, quo Hebraeos à proposito deterreret. Filiorumque ignorant LXX. Tamen apud Hebraeos inaures gestasse viros, non utique omnes, suadet circum incolentium nationum consuetudo. Madianitae Iud. 8,24 inaures gestabant; Assyrii iisdem ornati depinguntur; feminae Aegyptiae Novi Regeni tempore inaures gestare incipiebant (Erman p. 313), ut eas ab Asianis accepisse videantur. Sensus obvius Ex. 35,22 sane is est, viros etiam gestasse inaures.
32:3
v. 8 « Fecitque populus, quae iusserat, deferens inaures ad Aaron ». v. h « Quas cum lle accepisset, formavit opere fusorio et fecit ex eis vitulum conflatilem ». «n, LXX interpretatur sca/prum, oov; sed Syr. wbEvO, forma (cf. Targ. Hier. NBwO); Chald. NE^, cui voci etiam formae significatio tribuebatur (Levy); Ps. Ion. NE*vYv, quod mantellum vel involucrum dicit, quae etiam ad significationem formae revocari possunt, ut ergo intelligatur forma ex argilla, in quam metallum excandescens immittitur; et cum his videtur consentire Vu/g. opere fusorto. Sane mirum est, ut in artefacto, quod fusione producatur (con/latilem) , tamquam instrumentum prineipale efferatur scalprum, quod nonnisi operi iam fuso adhibetur ad maiorem perfectionem. Vox secus legitur solummodo Is. 8,1, ubi Vulg. stylus, LXX Ye&ows , sed Syr. et Ps. Ion. scriptura, quae significatio a significatione forma peti potuit. Omnibus perpensis Vulgatae h. 1. versio opere fus0rio, cui consentire videntur Syr. et Targ., praeferenda est versioni LXX veágu. « Dixeruntque : Hà sunt dii tui, Israel, qui te eduxerunt de terra Aegypti ». Similiter leroboam 3 Reg. 12,28 sq. constituit unum vitulum aureum in Bethel, et alterum in Dan, dicens : « Eece dii tui, Israel, qui te eduxerunt de terra. Aegypti ». Exodum ex Aegypto beneficium aestimabant,, portenta in illa facta non erant obliti, vitulumque habebant imaginem ipsius lahve : Ecce Deus tuus, etc. Neque per se impium erat, ut Deus symbolo vituli, tauri, leonis, aquilae etc. repraesentaretur, similiter atque Cherubim formis quibusdam compositis, Christus forma agni, S. Ioannes apostolus forma aquilae etc. exhibentur. At, quod Deus eiusmodi repraesentationes ob idololatriae periculum proscripsisset, iam sine gravi superstitione illae fingi non poterant, reputante etiam plebe maiorem quamdam ad se ducendos virtutem eiusmodi figmentis inesse. Vitulus ille seu parvus bos non formabatur ad imitationem Apidis Aegyptiorum : Aegyptii quippe non colebant bovis simulacrum, sed vivum bovem: neque Aegyptio numini tribuissent Hebraei, se eductos esse ex Aegypto. Apud Chananaeos deus Moloch bovis forma repraesentabatur; apud Babylonios et Assyros genii bovis aut leonis corpore, humano capite fingebantur. Cuiusmodi numinis imagines neque in se erant malae aut minus decentes, neque quod erediderim primitus prohibitae. At, quomodo plebs, quae modo et Iahven et Moysen ignoraverat, eo subito abripitur, ut in vitulo aureo Deum exodi celebret? Exodum quippe, si eul numini effecta tribuenda esset, uni Iahve adscribi posse omnes oppido norant. Verba illa plebi praecinuerat Aaron. Admirare viri calliditatem. Postulaverat is inaures, fortasse illas negatum iri confidens. Liberalissime proferuntur. Nihil animo fractus filius Amram, labentes Iahve res erecturus, media incedere via decernit, « compromum salvet. Arripit opus, discurrit, iubet : exsurgit forma, accenduntur ignes, tandem forma confracta in omnium oculis relucet vitulus aureus. Ecce Deus tuus, Israel, exclamat Aaron, qui te eduxit de terra Aegypti! Vocem arripit, ingeminat multitudo, et per totum iam campum laudes Iahve laudibus vituli confusae resonant. Ceterum adverte LXX dirxitque, et Syr. eduxit. Tota quaestio primitus erat solius punetationis, verbaque erant ipsius Aaron et simulacrum erat ipsius Iahve. Punetationem posteriores Hebraei magis pie quam sapienter mutavere, ut Aaronem a suspicione blasphemiae eximerent.
32:5
v. 5 « Quod cum vidisset Aaron », — quid? omnesillam vocem suam facere, omnes sibi ad tempus esse obsequentes : ideo 1udicavit se tuto procedere posse in astuto mentis consilio — « aedificavit altare coram eo, et |praeconis voce] clamavit dicens : Cras solemnitas Domini est », solemnitas Iahve.
32:6
v. 6 « Surgentesque mane », 1. e. sequenti: die, « obtulerunt holocausta et hostias pacificas, et sedit populus manducare et bibere » epulo sacro, « et surrexerunt ludere », qua voce imprimis utique sacri v. 19 chori intelliguntur. Vide Hebraeorum ritum antemosaicum festorum celebrandorum. Dices, ex his tandem indubie perspici de Moysis rebus desperasse Aaronem. Tamen ne sis ad condemnandum eum virum pronior. Norat ille magnam solemnitatem sine pingui epulo celebrari haud posse. Annon íres mille viri isti v. 98 veluti impotentes concidunt? Pleni erant. Cur se non defendunt? Nudi erant (v. 25), sc. nudati armis. Nudaverat eos quippe Aaron ad solemnitatem vocando : non erat moris, ut armati solemnitatem obirent aut epulo accumberent. Levitae vero v. 96 sq. non erant pleni. Intelligisiam Aaronis consilium (ef. 2 Reg. 13,98) : non erat is neque Iahve neque Moysis immemor, caede sacerdotum decreverat turbarum finem facere. Ni Moyses opportune de monte rediisset, Aaron tamen cum suis sacerdotes oppressisset. Solemnitatem indixerat, eandem futuram inimicorum funus. Quam belle huic viro aptantur verba Gen. 49,6 sq.! — Dices, haec vix componi posse cum Aaronis laudibus Eccli. 45,7-27, et cum Martyrologio Romano eundem 1. Iulii sanctis accensente. Sed Eccli. 45 viri non mores celebrat, sed pontificiam dignitatem; certe nihil affirmat de viri ante susceptum pontificatum moribus. Martyrologio abunde sa- Gsfit, si Aaron integer moribus post susceptum pontificatum fuisse defendatur; neque magis Martyrologium respuit Aaronem astutum primum ac violentum, quam Saulum persecutorem primum ac postea apostolum.
32:7
v. 1 « Locutus est autem. Dominus ad Moysen, dicens : Vade, descende : peccavit populus tuus, quem eduxisti de terra Aegypti ». Vox vade imprimis praecipit discessum a Deo : non erat, cur Moyses apud Deum manens novas a Deo leges reciperet, dum populus leges ante traditas transgrediebatur (Tost.). Sed descendere iubetur Moyses utique ad populum : non ut populum corrigat et convertat, cum v. 10 Deus se non populi conversionem sed interitum in animo habere profiteatur. | Ergo aliqua cum Ca?. in verbis agnoscenda erit « ironia » : descende, et vide populum /uum, « h. e. non populum meum » (Hier. in Dan. 9,94 sqq.; M. 25. 542), quem eduxisti, non quem eduxi (Sy/v.). Quae ironia tanto facilius est admittenda, quod eam illico v. 11 misericordia temperet Deus.
32:8
v. 8 « Recesserunt cito de via, quam ostendisti eis, feceruntque sibi vitulum conflatilem et adoraverunt, atque immolantes ei hostias dixerunt : Isti sunt dit tui Israel, qui te eduzerunt de terra Aegypti ». Sequentem versum LXX ignorant. Qui si retineatur, utique cum Ca?. dicendum erit, intercessisse aliquam inter praecedentia et sequentia divina effata moram , non qua Moyses nihil dixerit (Sylv.), sed qua ferventi oratione Dei misericordiam imploraverit, quare Deus
32:10
v. 10 : dimitte me, inquit (lans.). Arg. — Deus se populum deleturum, Moysen in gentem magnam esse facturum protestatur. Moyses Dei pro populo patrata magnalia, futurum Aegyptiorum de populi ruina tripudium, patriarcharum promissa demonstrans, ut populus ne deleatur impetrat. aerea ». v. 10 « Dimitte me », dimitte deprecationem tuam (Chald. ), cessa precarl, « w/ ?rascatur furor meus contra eos, et deleam eos, faciammque te in gentem magnam » (cf. Num. 15,12). Secundum Gen. 17,20; 91,13. 18; 46,3 expressionis sensus est omnino hic, e Moyse gignendam esse gentem magnam : habebatque Moyses reapse 1am tum uxorem et filios. Non agitur de Moyse alii genti praeficiendo (Bonfr.), neque « pertinet id ad assumptionem gentium » (Sa). Verba autem dimitte me « sunt verba partim indicantis, quantae apud Deum sint efficaciae orationes, quas sancti seu eius amici ad eum fundunt; partim hortantis ad deprecandum pro populo » (Sgy/v.). « Amico illo alloquio Moysen cohortatur, ne cunetetur Domino supplicari pro delicto populi « (Proc.). Cf. Ier. 7,16; 1 Reg. 16,1. Porro Sam. h. l. sequentem habet sententiam : Et zn Aaron iratus est Dominus valde ad destruendum eum, et oravit Moyses pro Aarone. Moyses vero, misso v. 11 Aarone, pro populo intercedit.
32:11
v. 11 « Moyses autem orabat Dominum Deum suum dicens : Cur, Domine , irascitur furor tuus contra populum tuwm » magis, quam meum, quem tibi aequisivisti imprimis exodi portentis, « quem eduxisti de terra Aegypti n fortitudine magna et in manu robusta? » Humiliter coram Deo disquirit, an peccatum admissum sufficiens sit ratio repudiandi populi, pro quo tam magna ante effecerit Deus. Et primum argumentum negans petitur ex opprobrio, quod in Deum redundaret ab ethnicis non quibuslibet, sed ab iisdem illis Aegyptiis, qui tam gloriose fuerint sub manu Dei humiliati.
32:12
v. 12 « Ne, quaeso, dicant Aegyptii : Callide eduxit eos, ut interficeret àn. montibus et deleret e terra ». Sed argumentum illico supplicatione fuleitur : «| Quzescat ira tua, et esto placabilis super nequitia populi tui ».. Alterum argumentum inde petitur, quod in medio sit causa non viventium modo Hebraeorum, sed defunctorum patriarcharum, quibus factae sint a Deo promissiones :
32:13
v. 13 « Hecordare Abraham, Isaac et Israel servorum tuorum, quibus turasti per temetipsum dicens : Multiplicabo semen vestrum, sicut stellas coeli; et universam terram hanc, de qua locutus sum, dabo semini vestro et possidebitis eam semper ». Hanc promissionem iam inspirante Deo Iacob non de solo universim populo, sed speciatim Gen. 418,19 de filus loseph interpretabatur. Gen. 49 vero non solum universim semen Iacob, sed filii singuli perduraturi esse promittebantur. Ergo totum populum Deus salvis promissionibus sollicitat spemque ostendit veniae impetrandae. v. 1*4 « P/acatusque est Dominus, ne faceret malum, quod locutus fuerat adversus populum suum », sc. ne deleretillum (5y/v.); aliam poenam postea exegit. Arg. — Conspecta populi superstitione Moyses tabulas proiicit, vitulum comminuit, pro sua iudicis auctoritate sontium tria millia interimit, partim in iustam sceleris poenam, partim quo efficacius postea plenam pro populo veniam expostulet, qui, cum omnibus Deus vitam concessisset, hominum tria millia voluntariam veluti expiationem interemisset. Habet quippe favoris postulandi ius ille, qui praeter pacta satisfactionem persolvit ei, quem offenderat.
32:15
v. 15 « Eft reversus est Moi ses de monte , portans duas tabulas testimonii in manu sua , scriptas ex utraque parte » — etiam Assyriorum plures reperiuntur lateres ex utraque parte scripti. Videntur illae tabulae fuisse non ita magnae, quo facilius a Moyse portarentur. Non dabantur, quo ab omnibus legi possent mandata, cam tabulae essent intra arcam asservandae, sed quo essent tabulae argumentum legis a Deo acceptae et foederis initi. Quomodo mandata decem fuerint in duas tabulas distributa, discussimus p. 189 : quid vero in una, quid in altera eiusdem tabulae parte scriptum fuerit, scrutari otiosum est. Cf. Calm. —
32:16
v. 16 « et factas opere Dei; scriptura quoque Dei erat sculpta in tabulis ». Tam tabulae ipsae quam scriptura a Deo erant.
32:17
v. 17 « Audens autem Iosue tumultum populi vociferantis, dixit ad Moysen », ignarus eorum, quae v. 8 Deus dixerat Moysi : « U/ulatus pugnae auditur £n castris ». v. A8 « Qui respondit : Non est clamor adhortantium ad pugnam neque vociferatio compellentium ad fugam : sed vocem cantantium ego audio ». Moyses monet Iosuen, voces illas esse veluti alternantes, non autem esse alternantes voces eorum, qui certamine vincerent aut vincerentur. Lusus sine dubio est aliquis inter 511133 D'Y Ww. aun IMy oW et TM3Y "p (cf. 17,11. 13). Ut vero Moyses indignatione exardescens « luserit tenui discrimine inter piel et kal » (Dillm.), vix est credibile. Ita tamen punctavere ultimam vocem Masor. Vulg., ny. Uti praecedentia duo nuy punctavere Aq. vertens uti antea xxrkAeYÓóviov , Symm. nunc vertens zaxóosoc, et LXX supplens nomen otvov. Omnino cum Sam. Syr. praeferenda punctatio TW : vocem abominalionum ego audio.
32:19
v. 19 « Cumque appropinquasset ad castra, vidit vitulum et choros; iratusque valde proiecit de manu tabulas, et confregit eas ad radicem monlis ». Rationem assignat TAeodoret., quod. existimaverit Moyses populum divina legislatione indignum ; Bonfr., quo facti turpitudinem agnoscerent Israelitae : qui sensus, quantumvis pii essent, non dabant Moysi 4s comminuendi tabulas a Deo conscriptas atque traditas. Nota tabulas a Deo 24,12 concessas esse tamquam documentum pacti initi inter Deum et populum; populus 24,3 protestatus erat se omnia Dei verba esse facturum, Deus vicissim se tabulas daturum esse promiserat. Ubi populus confecto vitulo aureo suam promissionem revocaverat, decebat divinum quoque pacti documentum destrui. Narrantur lam v. 20 quae Moyses egit cum vitulo, v. 21-24 cum Aaron, v. 25-98 cum seditionis capitibus, v. 29 cum levitis. Hine non sequitur omnia v. 20 narrata plene effectui esse mandata, antequam v. 21-29 narrata fierent. Probabilius vitulum primum evertit Moyses, dein Aarone breviter interrogato ad caedem adversariorum emisit suos, tandem vitulum comminuit etc.
32:20
v. 20 « Arripiensque vitulum, quem fecerant , combussit et contrivit usque ad pulverem, quem sparsit in aquam, et dedit ex eo potum filiis Israel ». Factum clarius enuntiatur Deut. 9,91 : « combussi illum igne, et contudi illum comminuens sollicite, usque dum tenue esset pulveris instar, et proieci pulverem eius in torrentem, qui defluebat de monte ». Cum ergo illud potavit filios Israel e mente s. scriptoris alium fortasse non habeat sensum , nisi pro?ecit in torrentem, non lubet 1n eius potationis abditiorem significationem inquirere. Hine inferunt aliqui, totum vitulum non fuisse aureum, sed ligneum laminisque aureis superinductum, item v. 4 verti oportere non opere fusorio, sed scalpro. Quomodo enim, inquiunt, massa, quae tota aurea est, igne comburi potest, aut commode communui instar pulveris? Difficultatem tamen neque ipsi evadunt. Etenim lignum in cineres redactum non est ulterius conteremdum. usque ad pulverem, sed in minutissimas sponte dilabitur particulas; debent ergo etiam ipsi adstruere, saltem laminas aureas contritas esse usque ad pulverem. NXJNA3 mw diversum pro subiecta materia effectum nanciscitur; lignum consumit, metalla fundit. Primum igne liquefactum est aurum, inde in plurimos ac tenuissimos canales diffluens retfriguit et obduruit, ac facile in minutissimas terebatur particulas. | Specialius redarguitur Aaron, cuius gravior fuerat culpa.
32:21
v. 24 « Dixitque ad Aaron : Quid tibi fecit. hic populus, ut. induceres super eum peccatum mazimum? » Iniuriae inflietae 1$ solus excusationem habet, qui iniuriam ipse prior passus est.
32:22
v. 39 « Cw? tlle respondit : Ne indignetur dominus meus ; tu enim nosti populum istum, quod pronus sit ad malum ». Sam. yY*, vocem conformans voci v. 25; quod vertit LXX 2eynuz. Sed Hebr. Vulg. Chald. Syr. y»3 : quod in malo sit ?pse. Cf. expressionem 1 Io. 5,19 : « mundus totus in maligno positus est ».
32:23
v. 93 « Dixerunt mihi : Fac nobis deos, qui nos praecedant; huic enim Moysi, qui nos eduzit de terra Aegypti, nescimus quid acciderit ». v. 9'* « Quibus ego dixi : Quis vestrum habet aurum? Tulerunt et dederunt mihi; et proieci illud in ignem , egressusque est hic vitulus ». Causam sie agendi sibi affirmat Aaron fuisse non iniuriam aliquam sibi a populo illatam, sed populi malitiam Moysi oppido notam; cui populo simulaera petenti nihil profuisset obsistere, Iahve beneficia, mandata, foedus in memoriam revocare; non poterat Aaron, quin eius voluntati obsecundaret. Se igitur coactum metuque compulsum egisse excusat Aaron : infirmam utique defensionem, licet malitiam illam v. 9 ipse agnoverit Deus, Aaronis animum parum generosum, quo totam eulpam a se in populum devolvere conatur, cf. cum generoso v. 32 Moysis animo.
32:25
v. 98 « Videns ergo Moyses populum quod esset nudatus » armis, « spoliaverat » — nudaverat : eadem vox atque antea — « enim eum Aaron propter ignominiam sordis et inter hostes nudum constituerat »,
32:26
v. 26 « et stans in porta castrorum ait : Si quis est Domini, tungatur| mihi «. Stabat igitur Moyses in porta castrorum, sane ea quae montem proxime respicilebat; ibidem erat vitulus, ibidem Levitae : erat ea profecto pars castrorum, quae tribui Levi erat assignata. Videns igitur Moyses reliquum populum epulis gravem atque inermem, levitas expeditos et proxime adstantes suis tentoriis et armis, iussit hos ad arma concurrere et sontesinterimere. Heór. : quia nudaverat eum (populum) Aaron in susurrum inimicis eorum. Haec verba produnt rem ab Aarone consilio esse actam. Nwudaverat non alia ratione quam ad solemnitatem vocando, ad quam non aecessuri essent armati; sed ea fuerat vocantis meus, ut inermes postmodum obiicerentur Znémicis suis, 1. e. levitis ab Aarone in eos immittendis. Vocis y^5 (Sam. y"D, cf. v. 22) certa est mudandi significatio (cf. Lev. 10,6; 13,45; 21,10; Num. 5,18), quam profitentur Vulg. Symm. exigitque contextus. Quem non perspicientes alii alias significationes circeumspexere, Sc. videtur voci etiam competere significatio avertere , pervertere : cf. 2 Par. 28,19; Ex. 5,4; Ez. 24,14; Prov. 1,25; 4,155; 8,33; 13,18; 15,32; 29,18. Ad quam fortasse revocantur LXX Theod. 9txoxsüdvvout, dispergere; Aq. &zonecávvogi, distendere; Syr. peccare. Tentando videtur Chald. aífixisse significationem segnis esse. — yov Iob 4,12; 26,14 est susurrum, et lectio Sam. 3*5 nos monet 5 finale Masoretharum posse etiam punoctari pro suffixo masc. In susurrum, derisionem inimicorum est significatio non valde praegnans, sed tolerabilis. Sed vocem in duas seidere plures ^X nu, idem statuentes esse nw atque nNX vel nN'X, fimus. Hinc Aq. elg óvoux $9xoo, Vulg. propter ignominiam sordis, Symm. eig xaxovogutav, Chald. Syr. in nomen putidum. Lectio ceteris longe probabilior est lectio LXX Theod. éxtyagua, ergo nmov5, quod nomen edicit festum gaudiosum Prov. 21,17; 2 Par. 30,23; 2 Esdr. 8,12; 12,27. Ad solemnitatem et epulum vocaverat Aaron illos, ut festum gaudiosum fierent inimicis suis. Vix potuit felicius exprimi astuti viri mens. « Congregatique sunt ad eum omnes filii Levi ».
32:27
v. 291 « Quibus ait : Haec dicit Dominus Deus. Israel » , non speciali aliquo mandato Moysi dato, sed loquebatur Moyses ut iudex a Iahve constitutus (Sy/v.). « Ponat vir », i. e. quisque, « gladium suum super femur suum », praecingat gladium (Tost.; et cf. Iud. 3,16. 21; 2 Reg. 20,8). « Ite et redite de porta usque ad portam per [medium] castrorum, et occidat unusquisque fratrem et amicum et proximum swuwm ». Feliciter Vulg. supplevit vocem zedzum : nam qui ab una porta ad portam oppositam recta transit, transit per medium. Non erant eis (Ca?.) intranda tabernacula, quod epulantes sub divo rem agerent et fortasse, plerisque iam somni capiendi causa in tentoria digressis, soli immoderatiores simulaerorum cultores festa producerent. Iam tibi fingas 1d, quod est veri simillimum , disposita tum fuisse castra ea fere ratione, quae Num. 2 describitur, ut medium locum obtinuerit vetus illud tabernaculum , quod circumsederit ea tribus e qua erant veteris ordinis sacerdotes : perspicies, levitas e suis sedibus per media castra incedentes, debuisse illico impingere in illos sacerdotes laetas vigilias agentes. v. 98 « Feceruntque filii Levi tuxta sermonem Moysi, occideruntque in d3e illa quasi | viginti] tria millia hominum ». Reliqui textus omnes ignorant eigint?, habentque occisorum sola £rig millia. 1 Cor. 10,8 non respicit hoc factum, sed alterum Num. 91,9.
32:29
v. 29 « Et ait Moyses : Consecrastis manus vestras hodie Domino , unusquisque 2n. filio et in fratre suo, ut detur vobis » hodie « benedictio ». « Sicut, quando sacerdotes consecrari debent, consecrantur per sanguinem arietum , in quo tinguntur extremitates pollicum pedis dexteri et manus, et extremitates auriculae (29,20) , ità vos consecrastis hodie manus vestras in sanguine fratrum vestrorum et filiorum, et istud est sacrificium Dei. Nam sicut victima holocaustorum et sacrificiorum est Deo placens, ita quod isti occiderint peccatores ad mandatum Dei per Moysen , erat Deo acceptabile » (Tost.). At perspexere Cai., Vat., verbum Masor. punetare imperativo: Implete manus vestras hodie Domino. Qui tamen interpretes gratuito adstruunt, proprium horum verborum locum fuisse ante v. 28, eaque illud edicere, interfectionem fratrum fore veluti manuum consecrationem. Implere manus alicuius Ex. 98,41; 29,9; Lev. 21,10 significat quidem consecrare in sacerdotem vel pontificem; at levitis h. 1l. certe non promittitur sacerdotium , quod ipsis nequaquam a Deo destinabatur ; et si dicas, illis promitti sacerdotium . non ab omnibus, sed a sola Aaronis stirpe obtinendum, an erat ea promissio h. l. enuntianda, quando merito dubitari poterat (cf. 33, 3 sqq.), annon Deus promissiones factas esset revocaturus? Praeterea, non eadem hie atque 98,41 etc. legitur expressio , sed zmplere manum suam Domino; quae expressio 1 Par. 29,5; 2 Par. 13,9; 29,31 significat dare dona, et h. l. a Ps. Ion. recte quoad sensum vertitur offerte oblationem vestram. Parta igitur victoria monentur levitae de sacrificio offerendo non ritu Aaronico, qui nondum erat institutus, sed consueto ritu praemosaico. Quoniam quisque in filio suo et im fratre suo : constructio est truncata. Referunt plures ad ante narratam caedem, ut sensus sit : Offerte oblationem veluti expiatoriam, quoniam filios et fratres trucidastis. Sed caedem, quae certe potissimum fuit non levitarum, vocari caedem filiorum et fratrum, et unumquemque dici filium suum interemisse, non est ferendum. Supple : quoniam quisque pro filio suo et fratre suo — dat; offertis non solum pro se quisque, sed pro posteris et contribulibus, ef ut detur vobis hodie benedictio. Videbatur sanguini quantumvis iuste fuso tot Israelitarum aliqua deberi expiatio; quae praestita levitis collatura erat benedictionem pro re pie, fortiter et cum zelo gesta. — *5 ignorant LXX Vulg. Syr. : tamen maior critica probabilitas est pro voce retinenda. — Ergo e voce filio non sequitur (Bonfr.), aliquos etiam levitas esse interemptos, quod soli e tribu Levi nati levitarum filii vocari queant. Neque idipsum sequitur e Deut. 33,8 sq., qui locus poetica dictione repetit, quod Ex. 32,27 dicebatur. Qui si literalius accipiatur, concedendum erit aliquas etiam matres a. levitis esse occisas. At de mulierum caede nihil nos Ex. 32,29 edocet. Secundum datam explicationem perspicies, quomodo fieri potuerit, ut nullam specialem poenam tulerit Aaron, non sit pontificatu exclusus. Erant reorum tres classes : antiqui ordinis sacerdotes seditionis auctores, qui morte plexi sunt; populus, cui venia concessa; levitae reliquo populo etiam minus sontes, cum quod ficte solum et inviti superstitioni partieipaverint, tum quod ceteris citius resipuerint. Horum Aaron erat utique eo magis reus, quod vitulum ipse conflaverit, solemnitatem indixerit : verum id egerat consilio restituendorum tandem per fraudes et caedes Iahve sacrorum. Ergo illi ut ceteris liberaliter omnia eondonavit Deus. Ceterum cf. quae dicemus de Aaronis poena in nece filiorum Lev. 10.
32:30
v. 30 « Facto autem altero die », sc. die post contritum vitulum, « locutus est Moyses ad populum - Peccastis peccatum maximum; ascendam ad Dominum », — LXX Deum, veluti si Moyses nomen. Dei foederis non ausus sit appellare, postquam populus foedere tam misere neglecto Deo ius dederat revocandi foederis — « s? quomodo qui- vero eum deprecari », Hebr. placare, « pro scelere vestro ». v. 4& Deus concesserat, se populum non esse deleturum; at nequaquam plene placatus fuerat omnemque condonaverat poenam. Revertitur iam Moyses ad Deum in montem; inde 33,4 ad populum redit; sequentibus diebus 33,7-11 cum Deo conversatur in tabernaculo illo antiquiore e castris extra castra translato; ibidem imprimis 33,12-93 plenam a Deo veniam impetrat, iubeturque 35,2 sequenti mane redire non ad tabernaeulum , sed in montem, in quo 354,98 quadraginta cum Deo dies totidemque noctes perseverat. Textus Deut. 9,18. 95; 10,10 rem breviario commemorantes totum reconciliationis opus intra quadraginta illos dies concludunt. Potuit tamen etiam fieri, ut Ex. 39,30-34,4 acta etiam intra eosdem illos quadraginta dies evenerint, non enim nimis arcte accipienda est vox 257 35,28.
Arg. — Moyses, ut aut plena populo venia concedatur aut ipse e vivis tollatur, flagitat. Utrumque Deus denegat primum, sed mox non rogatus concedit, ut populus per angelum in terram sanctam introducatur; unum denegat, se in medio populi gratiose habitaturum, ideoque in eo sanctuario speciali cultu fore honorandum, quod ipse cap. 25-29 tamquam electam suae praesentiae sedem praemonstraverat. Populus in signum luctus lugubres induit vestes; Moyses, quod tum erat, praemosaicum tabernaculum extra castra transfert in signum ablatae e medio populo divinae praesentiae. Ea vero luctus signa supplicatio simul sunt non verbis sed factis expressa, ut Deus suam populo reddat praesentiam. Deus porro animum ad veniam concedendam pronum eo prodit, quod in tabernaculo extra castra collocato cum Moyse mediante columna conversari non desistat.
32:31
v. 34 « Reversusque ad Dominum ait : Obsecro, peccavit populus iste peccatum mazimum , feceruntque sibi deos aureos. Aut dimitte eis hanc noxam », — Hebr. : Et nunc, st dimittis peccatum eorum; Sam. Nv, dimitte; cf. LXX. Si dimittis, res bene habet, nihilque est quod addam —
32:32
v. 32 « aut si non facis, dele me de libro tuo, quem seripsisti ».
32:33
v. 33. « Cut respondit Dominus: Qui peccaverit mihi, delebo eum de libro meo ». Agitur de libro aliquo, e quo nomina quorumdam delentur: ergo non est liber praedestinatorum (Tost., Vat.), e quo nulla delentur nomina. Monetque Bonfr., impiam futuram fuisse precationem : Exime me a praedestinatorum numero. Neque iuvat cum Aug. affirmare, « securum » hoec Moysen dixisse, quod sciret Deum se non esse deleturum : etiam sic accepta precatio impia erat atque irreverens. Quare censuere alii agi de libro vitae: Hier. Epist. 121 ad Algas. cap. 9 (M. 22. 1028); Greg. M. Moral. X. 6. 9 (M. 75. 924). « Deleto hoc populo nolo amplius vivere » (Est.; et cf. Num. 11,15). Hoc tamen mortis desiderium alias non enuntiatur imagine libri. Neque verum est, omnes peccatores praemature interimi; neque probari potest, omnes, qui tunc peccaverint cultu vituli aurei, praemature e vita cessisse. Melius Men. : Dele me « de numero eorum, quos amas, quibus faves»; Tir. : « de albo amicorum tuorum ». « Exhibet Deum tamquam principem, qui servos Suos omnes, milites, amicos habet in censu descriptos » (Calm.). Monetque Hier. l. C., « eundem esse Moysis et Pauli erga creditum sibi gregem affectum », dicente 8. Paulo Rom. 9,3 : « Optabam enim ego ipse, anathema esse a Christo pro fratribus meis ». — Ceterum metaphora a libro petita (cf. 17,14) in colloquio cum Deo fere suggerit, Hebraeos non solum fuisse tum gnaros apud alias gentes, v. g. Aegyptios, reperiri libros, sed ipsos etiam aliquos iam libros scriptos habuisse, cum Moyses vix credendus sit metaphoram petiturus fuisse a re plane extranea. Estque illud tanto similius veri, cum sciamus, plures eo aevo in Palaestina et Syria urbis praefectos frequens cum Pharaonibus habuisse literarum commercium,
32:34
v. 9& « Tu autem vade, et duc populum istum , quo locutus sum tibi ; angelus meus praecedet te ». Promittit adventum in terram sanctam , duce angelo (cf. 33,2); poenam vero non omnem condonat : « //go au- tem. in die ultionts visitabo et hoc peccatum eorum ». Quando ille dies futurus sit, non dicitur explicite; quare Bonfr. interpretatur tempus indefinite : « Cum me denuo aliis peccatis ad ultionem sumendam provocaverint, tunc et simul hoc peccatum cum aliis puniam ». Vel simplieius, omissa futurorum peccatorum mentione : puniam hoe eorum peceatum tempore quod mihi plaeuerit.
32:35
v. 35 « Percussit ergo Dominus populum pro reatu vituli, quem fecerat Aaron ». Textus 32,34-323,1 est perquam impeditus. Iubetur 32,34 Moyses educere populum, at illico v. 35 infligitur plaga, quae profectionem debuit retardare; quae fuerit ea plaga reticetur, cum tamen altera 32,28 plaga omnino distincte fuerit narrata. Praeterea 33,1 sq. non est nisi repetitio 32,342 dictorum, nisi quod 33,3 legatur illud, quod 32,34 nullo nomine fuerat omittendum : ego non ascendam tecum. Reapse, si advertas 32,343 non sensu tantum, sed ipsis verbis illud compendio edicere, quod 33,1. 2? habet, facile concedes alterutrum textum alterius textus esse repetitionem, quae margini primum adscripta in sacram inde narrationem irrepserit loco non suo. Locus porro eius sententiae proprius non est 32,344, ubi ea nativum inter v. 33 et 34b contextum perrumpit, sed est initio cap. 33. Quo admisso habetur contextus hic omnino perspicuus. Postquam 32,10 expresserat Deus consilium delendi totius populi, Moysis vero posteritatis multiplicandae in gentem, quae omnium promissionum esset haeres, Moyses pro populo supplicans v. 11-14 illud a Deo obtinet, ut ab interimendo populo abstineat. v. 30 sq. redit ad supplicationes Moyses, ut plenam Deus veniam concedat, ut aut Moysen ipsum deleat de libro suo aut delictum populo condonet omnino. Quam petitionem Deus v. 33. 34^ denegat. At mox 33,1. non rogatus, non enim dicitur ibi Moyses. prior aliquid Deum rogasse, sed sponte Deus Moysen esse promissam introducatur populus, sola gratiosa Dei in medio populi sui habitatio revocetur, ideoque item sanctuarium Ex. 25-31 praemonstratum, quod futurum fuerat Iahve habitaculum. Rcdiens tandem ad supplicationes Moyses 34,9 sqq. etiam hanc divinam cohabitationem recuperat. — Difficultatem adhuc íacit 32,35, qui versus reapse videtur esse additus a scriba aliquo, qui v. 34^ interpretatus de speciali aliqua plaga a Deo infligenda, mirabatur eam plagam nusquam describi eamque - Cap. XXXIII
32:1
Aaron (Heb. 'Ahărān, of uncertain etymology)
… 24:9-14). But, as Moses prolonged his absence, he yielded to the people's request and with the jewels offered made a golden calf, before which he erected an altar and offered holocausts and peace offerings, declaring that day a "solemn feast of Yahweh" (Ex. 32:1-6):
32:2
… It is always included by the Bible in the enumeration of the pre-Israelite peoples (Gen. 15:21; Ex. 3:8; 13:5; 23:23; 32:2; 34:11; Deut. 7:1; 20:17; Josh. 3:10; 5:1; 9:1; 11:3; 12:8; 24:11; etc.), sometimes as the chief nucleus of the ethnic group alongside the Hittites (Num. 13:30), so that it also …
The Greek term (δράκων, from δέρχομαι "I stare fixedly"), occurs 26 times in the biblical Septuagint version (Vulg. draco), where it translates 12 times the Hebrew tannin (2 times tannim: Ex. 29:3; 32:2), 5 times lišejáthán (v. LEVIATHAN), 2 times náhás ("serpent"), and the other times wrongly tan "jackal" (also in Lam. 4:3, Vulg. lamiae), kēphír "young lion," péthen "viper," 'attúr …
Still in the Bible there is an allusion to the flooding of the N. (Jer. 46:7-8), to the fact that Alexandria is entirely surrounded by the waters of the river as well as by the sea (Nah. 3:8), to the hippopotamus and the crocodile of the N. (Job 40:10-28) and perhaps to the dragon (Ex. 32:2; Am. 9:4); as well as to the fishermen with net and hook (Is. 19:8) and to the papyrus boats that come from Ethiopia toward the north (ibid. 18:2). Aristide Calderini
32:4
… For this reason the theoretical center of the book is a discussion of the value of the Jewish law. The author distinguishes between the Decalogue and the ceremonial law. The latter was given after the sin of the golden calf (Ex. 32:4) and is called δευτέρωσις, "secundatio," that is, miñāh in the sense of Jewish tradition. …
This calf was a symbol of Yahweh and the worship paid to it was intended as directed to Yahweh (cf. Ex. 32, 4, 5); likewise also later in the time of Jeroboam I (I Kings 12, 20 ff.) and generally in the "sanctuaries" of Bethel, Gilgal, Dan, Beer-sheba. …
32:11
is also a dogma of faith proposed by the ordinary magisterium and widely attested by Scripture, both of the Old Testament (e.g., Gen. 18:22-32; 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the New (e.g., the plural form in the petitions of the Pater; Acts 7:60; 12:5; Rom. …
32:19
… manifestation of joy (Ex. 15, 20; Judg. 11, 34; I Sam. 18, 6), as an act of festivity (Judg. 21, 21) and as a sign of honor to God (Ps. 67, 26; 149, 3). In the episode of the golden calf, the Hebrews sin by dancing around it, and thus Moses finds them (Ex. 32, 19). The best-known passage of the Old Testament on dance is that of David and the Holy Ark (II Sam. 6, 14). On the whole, dance appears rather a spontaneous phenomenon than a fixed element of ritual.
… Ion. on Ex. 32:19.
32:21
Aaron (Heb. 'Ahărān, of uncertain etymology)
… Reproached by Moses, A. could not justify himself; 3000 men (the Vulgate has 23,000) were executed by the swords of the Levites (Ex. 32:21-28). A. obtained pardon from the Lord through Moses' prayer (Deut. 9:20), being destined for the high priesthood (Heb. 4:4).
32:24
… Isaiah, Jeremiah, Ezekiel raise their voices against E., as against all the other regions then in prominence (cf. Is. 11:11; 21:2; 22:6; Ier. 25:25; 49:34 agg.; Ex. 32:24). A few years before the annihilation of E. the prophet Jeremiah announces it (Ier. 49:34-39); he foretells finally the return of the Elamite prisoners "in the last days."
… The m. was often an idolatrous stele, alongside the 'āferāh and the altar, in Canaanite sanctuaries or sacred high places (Ex. 32, 24; 34, 13; Deut. 7, 5; 12, 3; Jer. 43, 13; in Ez. 26, 11 "protecting columns," like those at the entrance of the temple of Melkart at Tyre).
32:26
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… adherence of the "sons of Levi" to Moses, who came down from the mountain and protested against the setting up of the golden calf, breaking the tablets of the law; they were given the task of carrying out the punitive decimation among the other tribes (Ex. 32:26-29). This fidelity to Yahweh earned them the honorary privilege of being consecrated to the divine cult.
… was honored with the title of "father" (ibid. 17:10; 18:19). Moses "set apart" the sons of Levi, consecrated to God in place of the firstborn of Israel who belonged to God (Ex. 22:29; Num. 3:13; 8:18) to make of them a special body of priests (Ex. 32:26-29); among the Levites (v.) he chose Aaron (v.) and his sons and consecrated them priests (Ex. 28-29, 39; Lev. 6-10. 21-22). The hierarchical superiority of the Aaronic priesthood …
32:32
… "Then your people shall be saved, whoever is found written in the book of life" (Dan. 12:1; cf. Ex. 32:32 and Ps. 69 [68]:19; the identical image is found in Apoc. 3:5; 17:8; 21:12). What is also emphasized in the Old Testament is that God freely chose the Hebrew people in preference to …
32:34
… Hebrews did not distinguish between the angel of Yahweh and Yahweh, but later attributed the theophanies to an angel in order to safeguard the transcendence of God), B. Stein, limiting his investigation to the angel of Exodus (Ex. 3, 2; 14, 19; 23, 20-3; 32, 34; Num. 20, 16; Ios. 5, 14; Iud. 2, 1-4; Is. 63, 9; Mal. 2, 17; 3, 1), argues for identity: the angel of Yahweh is the same omnipresent God who emerges from his transcendence …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.