32:15 Moses turned and went down from the mountain with 9 the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back. 32:16 Now the tablets were the work of God, and the writing was the writing of God, engraved on the tablets. 32:17 When Joshua heard the noise of the people as they shouted, 10 he said to Moses, “It is the sound of war in the camp!” 32:18 Moses 11 said, “It is not the sound of those who shout for victory, 12 nor is it the sound of those who cry because they are overcome, 13 but the sound of singing 14 I hear.” 15
32:19 When he approached the camp and saw the calf and the dancing, Moses became extremely angry. 16 He threw the tablets from his hands and broke them to pieces at the bottom of the mountain. 17 32:20 He took the calf they had made and burned it in the fire, ground it 18 to powder, poured it out on the water, and made the Israelites drink it. 19
32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?” 32:22 Aaron said, “Do not let your anger burn hot, my lord; 20 you know these people, that they tend to evil. 21 32:23 They said to me, ‘Make us gods that will go before us, for as for this fellow Moses, the man who brought us up out of the land of Egypt, we do not know what has happened to him.’
1 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
2 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
3 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
4 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
5 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
6 tn Heb “your seed.”
7 tn “about” has been supplied.
8 tn Heb “seed.”
9 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
10 sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.
11 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
12 tn Heb “the sound of the answering of might,” meaning it is not the sound of shouting in victory (U. Cassuto, Exodus, 418).
13 tn Heb “the sound of the answering of weakness,” meaning the cry of the defeated (U. Cassuto, Exodus, 415).
14 tn Heb “answering in song” (a play on the twofold meaning of the word).
15 sn See A. Newman, “Compositional Analysis and Functional Ambiguity Equivalence: Translating Exodus 32, 17-18,” Babel 21 (1975): 29-35.
16 tn Heb “and the anger of Moses burned hot.”
17 sn See N. M. Waldham, “The Breaking of the Tablets,” Judaism 27 (1978): 442-47.
18 tn Here “it” has been supplied.
19 tn Here “it” has been supplied.
20 sn “My lord” refers to Moses.
21 tn Heb “that on evil it is.”