About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~4 minVerses: 35
DeliveranceRedemptionCovenantLawWorshipGod's Presence

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King James Version

Exodus 32

35 verses with commentary

The Golden Calf

And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

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KJV Study Commentary

The Hebrew בֹּשֵׁשׁ (boshesh, delayed) suggests Moses tarried beyond expectation. The people's demand לֵאלֹהִים (le'elohim, for gods) uses the plural form, revealing their desire for visible deity rather than the invisible God. Their dismissive reference to 'this Moses' shows how quickly they rejected God's appointed mediator. This apostasy occurred while God was giving the very law prohibiting id...
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Ellicott’s Commentary for English Readers

XXXII. THE IDOLATRY OF THE GOLDEN CALF. (1) **When the people saw that Moses delayed to come down.**—After seven chapters of directions, which belong to the Mosaic or Levitical Law, the writer here resumes his historical narrative. Leaving Moses still in the mount, he returns to the plain at its base in order to relate the events which had there occurred during Moses’ absence. It has been suggeste...
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Jamieson-Fausset-Brown Bible Commentary

**10-22. And thou shalt cause a bullock to be brought before the tabernacle--**This part of the ceremonial consisted of three sacrifices: **(1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisf...
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Matthew Henry’s Concise Commentary

Chapter 32 Chapter Outline The people cause Aaron to make a golden calf.(1-6) God's displeasure, The intercession of Moses.(7-14) Moses breaks the tables of the law, He destroys the golden calf.(15-20) Aaron's excuse, The idolaters slain.(21-29) Moses prays for the people.(30-35) **Verses 1-6** While Moses was in the mount, receiving the law from God, the people made ...
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And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.

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KJV Study Commentary

Aaron's immediate compliance without protest reveals weak leadership and fear of man. The request for golden earrings (נִזְמֵי הַזָּהָב, nizmei hazahav) ironically uses jewelry likely plundered from Egypt (Ex 12:35-36) to create an idol. The earrings may have been Egyptian amulets, making their use doubly idolatrous. Aaron's passive construction 'Break off' suggests he tried to shift responsibilit...
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Ellicott’s Commentary for English Readers

(2) **And Aaron said . . . Break off the golden earrings.**—It is a reasonable conjecture that Aaron thought to prevent the projected idolatry by this requirement. Not having the courage to meet the demand of the people with a direct negative, he may have aimed at diverting them from their purpose by requiring a sacrifice which they would be unwilling to make, viz., the personal ornaments of their...
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Jamieson-Fausset-Brown Bible Commentary

**10-22. And thou shalt cause a bullock to be brought before the tabernacle--**This part of the ceremonial consisted of three sacrifices: **(1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisf...
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Matthew Henry’s Concise Commentary

Chapter 32 Chapter Outline The people cause Aaron to make a golden calf.(1-6) God's displeasure, The intercession of Moses.(7-14) Moses breaks the tables of the law, He destroys the golden calf.(15-20) Aaron's excuse, The idolaters slain.(21-29) Moses prays for the people.(30-35) **Verses 1-6** While Moses was in the mount, receiving the law from God, the people made ...
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And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.

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KJV Study Commentary

The people's unanimous participation (כָּל־הָעָם, kol-ha'am, all the people) shows mob mentality's power. They willingly surrendered personal adornment for corporate idolatry—a perverse 'offering' contrasted with later tabernacle donations. This collective action reveals how quickly monotheism can degenerate into paganism when visible symbols replace faith in the invisible God. Their eagerness dem...
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Ellicott’s Commentary for English Readers

(3) **All the people brake off the golden earrings.**—Aaron had miscalculated the strength of the people’s fanaticism. Not the slightest resistance was offered to his requirement, not the slightest objection made. “*All *the people,” with one accord, surrendered their earrings. Some measure is hereby afforded of the intensity of the feeling which was moving the people and urging them to substitute...
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Jamieson-Fausset-Brown Bible Commentary

**10-22. And thou shalt cause a bullock to be brought before the tabernacle--**This part of the ceremonial consisted of three sacrifices: **(1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisf...
Read full commentary →

Matthew Henry’s Concise Commentary

Chapter 32 Chapter Outline The people cause Aaron to make a golden calf.(1-6) God's displeasure, The intercession of Moses.(7-14) Moses breaks the tables of the law, He destroys the golden calf.(15-20) Aaron's excuse, The idolaters slain.(21-29) Moses prays for the people.(30-35) **Verses 1-6** While Moses was in the mount, receiving the law from God, the people made ...
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And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

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KJV Study Commentary

Aaron's active role is clear: he 'received' (לָקַח, laqach), 'fashioned' (יָצַר, yatsar—the same word for God creating man in Gen 2:7), and 'made' (עָשָׂה, asah) the calf with a graving tool (חֶרֶט, cheret). His later excuse (v24) contradicts this detailed account. The proclamation אֵלֶּה אֱלֹהֶיךָ (eleh elohekha, these are your gods) echoes Israel's covenant language perversely, crediting the cal...
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Ellicott’s Commentary for English Readers

(4) **And he received them at their hand, and fashioned it with a graving tool.**—Rather, *and he received it *(*i.e., *the gold) *at their hand, and bound it in a bag. *So Gesenius, Rosenmüller, Fürst, Knobel, Kurtz, Maurer, Seröder, Cook, &c. “Fashioned it with a graving tool” is a possible rendering of the Hebrew words, but will not suit here, since the next clause tells us that the image was a...
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Matthew Henry’s Concise Commentary

Chapter 32 Chapter Outline The people cause Aaron to make a golden calf.(1-6) God's displeasure, The intercession of Moses.(7-14) Moses breaks the tables of the law, He destroys the golden calf.(15-20) Aaron's excuse, The idolaters slain.(21-29) Moses prays for the people.(30-35) **Verses 1-6** While Moses was in the mount, receiving the law from God, the people made ...
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And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.

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KJV Study Commentary

Aaron's building a מִזְבֵּחַ (mizbeach, altar) before the calf and proclaiming a חַג לַיהוָה (chag l'Adonai, feast to Yahweh) reveals attempted syncretism—worshiping the true God through false means. This is more dangerous than outright paganism because it corrupts true worship while maintaining religious vocabulary. Aaron tried to redirect their worship toward Yahweh while accommodating their ido...
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Ellicott’s Commentary for English Readers

(5) **Aaron . . . built an altar before it.**—Having once yielded to the popular cry. Aaron was carried on from one compliance to another. He caused the mould to be made for the idol, and the gold to be melted and run into it; and now he constructed, perhaps with his own hands, an altar of rough stones or turf (Exodus 20:24-25), and placed it directly in front of the Image, thus encouraging the of...
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Matthew Henry’s Concise Commentary

Chapter 32 Chapter Outline The people cause Aaron to make a golden calf.(1-6) God's displeasure, The intercession of Moses.(7-14) Moses breaks the tables of the law, He destroys the golden calf.(15-20) Aaron's excuse, The idolaters slain.(21-29) Moses prays for the people.(30-35) **Verses 1-6** While Moses was in the mount, receiving the law from God, the people made ...
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And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.

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KJV Study Commentary

The people 'rose early' (וַיַּשְׁכִּימוּ, vayyashkimu) showing enthusiasm for false worship contrasted with sluggishness toward God. They offered עֹלֹת (olot, burnt offerings) and שְׁלָמִים (shelamim, peace offerings)—legitimate sacrificial terminology applied to illegitimate worship. The phrase 'sat down to eat and drink' followed by 'rose up to play' (לְצַחֵק, letzacheq) uses a word suggesting i...
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Ellicott’s Commentary for English Readers

(6) **They rose up early.**—Impatient to begin the new worship, the people rose with the dawn, and brought offerings, and offered sacrifice. Whether Aaron took part in these acts—which constituted the actual worship of the idol—is left doubtful. **Burnt offerings, and . . . peace offerings.**—Sacrifices of both kinds were pre-Mosaical, not first originated by the Law, though deriving confirmation ...
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Matthew Henry’s Concise Commentary

Chapter 32 Chapter Outline The people cause Aaron to make a golden calf.(1-6) God's displeasure, The intercession of Moses.(7-14) Moses breaks the tables of the law, He destroys the golden calf.(15-20) Aaron's excuse, The idolaters slain.(21-29) Moses prays for the people.(30-35) **Verses 1-6** While Moses was in the mount, receiving the law from God, the people made ...
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And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:

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KJV Study Commentary

God's command to Moses לֶךְ־רֵד (lech-red, go, get down) is abrupt and urgent. God disassociates from Israel by calling them עַמְּךָ (amcha, 'your people') rather than 'My people,' and emphasizes אֲשֶׁר הֶעֱלִיתָ (asher he'elita, which you brought up) instead of acknowledging His own redemption. The verb שִׁחֵת (shichet, corrupted themselves) means to ruin utterly, to become depraved—they had dest...
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Ellicott’s Commentary for English Readers

**GOD’S OFFER TO MOSES.** (7) **The Lord said unto Moses, Go, get thee down.**—Moses was, of course, wholly ignorant of all that had occurred in the camp. The thick cloud which covered the top of Sinai had prevented his seeing what occurred in the plain below (Exodus 24:18). The phrase, “Go, get thee down,” is emphatic, and implies urgency. **Thy people.**—“Thine,” not any longer “mine,” since the...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

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KJV Study Commentary

The triple emphasis (סָרוּ, saru, turned aside; מַהֵר, maher, quickly; מִן־הַדֶּרֶךְ, min-haderek, from the way) stresses both the speed and completeness of their apostasy. God calls it 'the way אֲשֶׁר צִוִּיתִם (asher tzivvitim, which I commanded them),' emphasizing they knew better—this was willful rebellion. Their worship (וַיִּשְׁתַּחֲווּ, vayyishtachavu, bowed down) and sacrifice (וַיִּזְבְּח...
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Ellicott’s Commentary for English Readers

(8) **These be thy gods.**—Rather, *This is thy god, *as in Exodus 32:4.

Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:

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KJV Study Commentary

God's statement רָאִיתִי אֶת־הָעָם הַזֶּה (ra'iti et-ha'am hazeh, I have seen this people) echoes His words about their oppression in Egypt (Ex 3:7), but now He sees their rebellion. The description עַם־קְשֵׁה־עֹרֶף (am-qsheh-oref, stiff-necked people) uses agricultural imagery of an ox that won't bow its neck to the yoke—they were obstinate, resistant to God's guidance. This phrase becomes a repe...
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Ellicott’s Commentary for English Readers

(9) **It is a stiff-necked people.**—This phrase, afterwards so common (Exodus 33:3; Exodus 33:5; Exodus 34:5; Deuteronomy 9:6; Deuteronomy 9:13; Deuteronomy 10:16; 2Chronicles 30:8; 2Chronicles 36:13; Psalm 75:5; Jeremiah 17:23; Acts 7:51), occurs here for the first time. It is generally explained as “obstinate,” but rather means “perverse,” the metaphor being taken from the horse that stiffens h...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

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KJV Study Commentary

God's command וְעַתָּה הַנִּיחָה לִּי (ve'ata hanicha li, now therefore let Me alone) seems strange—why would omnipotent God need Moses to 'let Him alone'? This reveals God's willingness to be persuaded by intercessory prayer, inviting Moses into the decision. The phrase וְיִחַר־אַפִּי בָהֶם (veyichar-api bahem, that My wrath may wax hot) uses fire imagery for righteous indignation. וַאֲכַלֵּם (va...
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Ellicott’s Commentary for English Readers

(10) **Let me alone.**—This was not a command to abstain from deprecation, but rather an intimation that deprecation might have power to change God’s purpose. Moses was tried by an offer which would have exalted him at the expense of the people. He was allowed to see that he might either sacrifice the people and obtain his own aggrandisement, or deny himself and save them. That he chose the better...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? the LORD: Heb. the face of the LORD

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KJV Study Commentary

Moses' intercession begins וַיְחַל מֹשֶׁה (vay'chal Moshe, Moses besought/entreated urgently), using a word meaning to appease or seek favor earnestly. Moses' argument appeals to three grounds: (1) covenant relationship ('Your people'), (2) God's mighty works ('which You brought forth...with great power'), and (3) God's reputation before pagans. Moses reverses God's 'your people' (v7) back to עַמְ...
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Ellicott’s Commentary for English Readers

MOSES’ REPLY, AND GOD’S “REPENTANCE.” (11-13) Moses has three arguments: (1) God has done so much for His people, that surely He will not now make all of none effect (Exodus 32:11); (2) their destruction will give a triumph to the Egyptians (Exodus 32:12); (3) it will nullify the promises made to Abraham, Isaac, and Jacob (Genesis 15:5; Genesis 17:2-6; Genesis 26:1; Genesis 28:12; Genesis 35:11), ...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

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KJV Study Commentary

Moses appeals to God's reputation among the Egyptians who would say לְרָעָה הוֹצִיאָם (lera'ah hotzi'am, He brought them out for evil purposes). The argument addresses God's missionary concern—His name's honor among nations. Moses suggests Israel's destruction would vindicate Egypt's gods and slander Yahweh's character, making Him appear malicious or impotent. The plea שׁוּב מֵחֲרוֹן אַפֶּךָ (shuv...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

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KJV Study Commentary

Moses' second appeal is to זְכֹר (zechor, remember)—covenant faithfulness to the patriarchs אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל (Avraham Yitzchak v'Yisra'el, Abraham, Isaac, and Israel). He specifically mentions they were עֲבָדֶיךָ (avadecha, Your servants), emphasizing their faithful relationship. Moses quotes God's own promise regarding seed multiplication (like stars) and land inheritance לְעוֹלָם (...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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And the LORD repented of the evil which he thought to do unto his people.

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KJV Study Commentary

The startling statement וַיִּנָּחֶם יְהוָה (vayyinnachem Adonai, the Lord repented/relented) doesn't indicate God sinned or changed His mind in essence, but rather He responded to intercession by not executing threatened judgment. This anthropopathic language shows God's personal, responsive nature—He is not an abstract force but a covenant-keeping Person who genuinely responds to prayer. The evil...
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Matthew Henry’s Concise Commentary

**Verses 7-14** God says to Moses, that the Israelites had corrupted themselves. Sin is the corruption of the sinner, and it is a self-corruption; every man is tempted when he is drawn aside of his own lust. They had turned aside out of the way. Sin is a departing from the way of duty into a by-path. They soon forgot God's works. He sees what they cannot discover, nor is any wickedness of the ...
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Moses' Anger

And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

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KJV Study Commentary

Moses descended (וַיִּפֶן וַיֵּרֶד, vayyifen vayyered, turned and went down) carrying שְׁנֵי לֻחֹת הָעֵדֻת (shnei luchot ha'edut, the two tablets of the testimony). The עֵדוּת (edut, testimony) emphasizes these were witness to God's covenant. Written מִשְּׁנֵי עֶבְרֵיהֶם (mishney evreihem, on both sides), they were completely filled with God's law. The detail מִזֶּה וּמִזֶּה (mizeh umizeh, on one ...
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Ellicott’s Commentary for English Readers

THE DESCENT OF MOSES FROM SINAI, AND THE SUPPRESSION OF THE IDOLATRY. (15) **And Moses turned**—*i.e.*, “returned,” or “set out on his return,” apparently without making any communication to Joshua, who was waiting for him not far off (see Exodus 32:17). **The two tables . . . were in his hand.**—In Deuteronomy 9:15 we read that the two tables were in his “two hands,” which is more exact, and more...
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Matthew Henry’s Concise Commentary

**Verses 15-20** What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart shoul...
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And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

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KJV Study Commentary

The tablets are described as מַעֲשֵׂה אֱלֹהִים (ma'aseh Elohim, the work of God)—wholly divine origin. The inscription וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים (vehamiktav miktav Elohim, and the writing was the writing of God) uses emphatic doubling. The word חָרוּת (charut, engraved) comes from a root meaning 'to cut' or 'inscribe deeply.' The entire description emphasizes these were not human documents b...
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Ellicott’s Commentary for English Readers

(16) **The tables were the work of God.**—Rosenmüller supposes this to mean merely that the size and shape of the stones was prescribed to Moses by God; but the natural meaning of the words is that God Himself fashioned them. This was not the case with the second tables (Exodus 34:1; Exodus 34:4). **The writing was the writing of God.**—See Note 3 on Exodus 31:18.

Jamieson-Fausset-Brown Bible Commentary

**35. seven days shalt thou consecrate them--**The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (He 9:1; 10:1). Ex 29:36, 37. Consecration of the Altar.

Matthew Henry’s Concise Commentary

**Verses 15-20** What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart shoul...
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And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

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KJV Study Commentary

Joshua, who had waited below the cloud's glory zone (Ex 24:13), heard קוֹל הָעָם בְּרֵעֹה (qol ha'am bere'oh, the sound of the people in their shouting) and misidentified it as military combat. His use of מִלְחָמָה (milchamah, war) shows he expected external enemies. Moses' response will correct this—the danger was internal apostasy, more deadly than any military threat. Joshua's loyal presence co...
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Ellicott’s Commentary for English Readers

(17) **When Joshua heard.**—Joshua’s presence with Moses in the mount has not been indicated since Exodus 24:13. But it would seem that when Moses was summoned up into the cloud (Exodus 24:16) his faithful “minister” remained where he was, waiting for his master. He may have found shelter in some “cleft of the rock;” and the manna may have fallen about him, and sufficed for his sustenance during t...
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Jamieson-Fausset-Brown Bible Commentary

**36. and thou shalt cleanse the altar--**The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed--to remove the ashes, and sprinkle it with the prescribed unction that...
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Matthew Henry’s Concise Commentary

**Verses 15-20** What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart shoul...
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And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. being: Heb. weakness

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KJV Study Commentary

Moses' threefold correction uses different Hebrew terms: not קוֹל עֲנוֹת גְּבוּרָה (qol anot gevurah, sound of triumph) nor קוֹל עֲנוֹת חֲלוּשָׁה (qol anot chalushah, sound of defeat), but קוֹל עַנּוֹת (qol annot, sound of singing/responding). The word עַנּוֹת (annot) suggests responsive singing, likely the antiphonal worship of pagan festivals. Moses recognized immediately what Joshua missed—this...
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Ellicott’s Commentary for English Readers

(18) **Shout . . . cry . . . sing.**—The Hebrew verb is the same in all three clauses. Translate: *It is not the voice of them that cry for victory, nor is it the voice of them that cry for defeat; the voice of them that cry do I hear. *Moses’ sense of hearing conveys to him no positive result. We must remember that the camp was still distant, and that the sound was conveyed circuitously, since th...
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Matthew Henry’s Concise Commentary

**Verses 15-20** What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart shoul...
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And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

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KJV Study Commentary

Moses' reaction was visceral: וַיִּחַר־אַף מֹשֶׁה (vayyichar-af Moshe, Moses' anger burned hot)—the same phrase used of God's wrath (v10). His shattering the tablets וַיְשַׁבֵּר אֹתָם (vayshabber otam, and broke them) at the mountain's foot symbolized Israel's covenant-breaking. The tablets represented God's covenant; their destruction enacted the broken relationship. Moses saw הָעֵגֶל וּמְחֹלֹת (...
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Ellicott’s Commentary for English Readers

(19) **And the dancing.—**Heb., *and dances. *What Moses saw was “*the *calf” which had already been mentioned, and “dances” which had not been mentioned, but which were now going on after the usual fashion of idolatrous festivity. Such dancing among Oriental nations was uniformly of a lascivious character. (Comp. Exodus 32:25.) **He cast the tables out of his hands.**—Comp. Deuteronomy 9:17. In r...
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Jamieson-Fausset-Brown Bible Commentary

Ex 29:38-46. Institution of Daily Service. **38. two lambs of the first year day by day continually--**The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily...
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Matthew Henry’s Concise Commentary

**Verses 15-20** What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart shoul...
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And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

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KJV Study Commentary

Moses' three-part response shows both symbolic and practical judgment: (1) he took (וַיִּקַּח, vayyikach) the calf, (2) burned it (וַיִּשְׂרֹף בָּאֵשׁ, vayyisrof ba'esh, burned with fire), (3) ground it (וַיִּטְחַן, vayyitchan, ground/crushed) עַד אֲשֶׁר־דָּק (ad asher-daq, until it was powder), (4) scattered it (וַיִּזֶר, vayyizer, strewed) on water, and (5) forced Israel to drink it. This humili...
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Ellicott’s Commentary for English Readers

(20) **He took the calf.**—To suppress the idolatry, the first step was to destroy the idol. Moses, who must have rallied to his side at once a certain number of the people, laid hold of the calf, and ordered its immediate destruction. He had it submitted to the action of fire, whereby its form was destroyed, and the material, as it would seem, calcined. This calcined material he reduced to a fine...
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Matthew Henry’s Concise Commentary

**Verses 15-20** What a change it is, to come down from the mount of communion with God, to converse with a wicked world. In God we see nothing but what is pure and pleasing; in the world nothing but what is sinful and provoking. That it might appear an idol is nothing in the world, Moses ground the calf to dust. Mixing this powder with their drink, signified that the backslider in heart shoul...
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And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

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KJV Study Commentary

Moses confronts Aaron with מֶה־עָשָׂה לְךָ הָעָם הַזֶּה (meh-asah lecha ha'am hazeh, What did this people do to you?) suggesting the people pressured Aaron—but leaders are accountable regardless of pressure. The charge כִּי־הֵבֵאתָ עָלָיו חֲטָאָה גְדֹלָה (ki-heveta alav chata'ah gedolah, that you have brought upon it a great sin) uses the adjective גְדֹלָה (gedolah, great) to emphasize the sin's e...
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Ellicott’s Commentary for English Readers

(21) **Moses said unto Aaron, What did this people unto thee ?—**The second step was to inquire how the idolatry came about; and here Moses very reasonably addressed himself to Aaron. Aaron had been left in charge of the people (Exodus 24:14), to advise them, direct them, control them, if necessary. How had he acquitted himself of this charge? He had allowed the people to commit a great sin. What ...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

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KJV Study Commentary

Aaron's response אַל־יִחַר אַף אֲדֹנִי (al-yichar af adoni, Let not my lord's anger burn) attempts to deflect Moses' righteous fury. His characterization אַתָּה יָדַעְתָּ אֶת־הָעָם כִּי בְרָע הוּא (atah yada'ta et-ha'am ki vera hu, you know the people, that they are set on evil) shifts blame entirely to the people, using בְרָע (vera, set on evil) to portray them as intractably wicked. This is clas...
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Ellicott’s Commentary for English Readers

(22-24) Aaron’s conduct was really without excuse; but he attempts two pleas—the first insufficient, the second false and fatuous. (1) The people compelled him; they were “set on mischief;” they made the proposal—they would have it so. (2) He threw the gold into the furnace, and “it came out a calf,” as if he had not ordered the construction of the mould. In Deuteronomy, Moses informs us that Aaro...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

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KJV Study Commentary

Aaron quotes the people's demand עֲשֵׂה־לָנוּ אֱלֹהִים (aseh-lanu elohim, make us gods), emphasizing their initiative not his. His description of Moses as אִישׁ מֹשֶׁה הַזֶּה (ish Moshe hazeh, this man Moses) echoes their disrespectful language (v1), distancing himself. The phrase לֹא יָדַעְנוּ מֶה־הָיָה לוֹ (lo yada'nu meh-hayah lo, we do not know what has become of him) repeats their words, sugg...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

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KJV Study Commentary

Aaron's claim וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה (va'ashlikhehu va'esh vayyetze ha'egel hazeh, I cast it into the fire, and out came this calf) is a blatant lie contradicting verse 4's detailed account. The verb יָצָא (yatza, came out) suggests the calf emerged spontaneously, like a miracle—absurd given gold's properties. This represents excuse-making at its worst: claiming passivity wh...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) their enemies: Heb. those that rose up against them

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KJV Study Commentary

Moses saw the people were פָרֻעַ (parua, naked/unrestrained/broken loose), a term suggesting wild disorder, possibly literal nakedness in pagan revelry. Aaron had פְּרָעֹה (per'ah, let them loose), using a causative form—he actively permitted their unrestrained behavior. The phrase לְשִׁמְצָה בְּקָמֵיהֶם (le-shimtzah be-qameihem, for a derision among their enemies) indicates Israel became a mocker...
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Ellicott’s Commentary for English Readers

(25) **When Moses saw that the people were naked**.—Most modern commentators prefer to translate “that the people were licentious,” or “unruly.” But the rendering of the Authorised Version may be defended. In the lewd and excited dancing of idolatrous orgies, garments were frequently cast aside, and the person exposed indecently. Egyptian dancers are represented on the monuments with scarcely any ...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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Then Moses stood in the gate of the camp, and said, Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.

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KJV Study Commentary

Moses' stand at the שַׁעַר הַמַּחֲנֶה (sha'ar hamachaneh, gate of the camp) created a decision point. His cry מִי לַיהוָה אֵלַי (mi l'Adonai elay, Who is on the Lord's side? Let him come to me) forced binary choice—there's no neutrality regarding God. The response 'all the sons of Levi' (כָּל־בְּנֵי לֵוִי, kol-benei Levi) showed the Levites' collective loyalty. Their immediate gathering אֵלָיו (el...
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Ellicott’s Commentary for English Readers

(26) **Then Moses stood in the gate of the camp.**—The third and crowning step was now to be taken. Though the idol had been seized and its destruction commenced, though Aaron had been rebuked and put to shame, yet the revel continued. Once launched on an evil course, the bulk of the people persisted in it. Moses felt that God was openly insulted by such conduct, against which death was denounced ...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

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KJV Study Commentary

Moses delivers God's command beginning כֹּה־אָמַר יְהוָה (koh-amar Adonai, Thus says the Lord), the prophetic formula establishing divine authority. The threefold instruction (put on swords, go through the camp gate to gate, slay) is stark. The phrase אִישׁ אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ (ish et-achiv ve-ish et-re'ehu ve-ish et-qerovo, every man his brother, companion, and neig...
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Ellicott’s Commentary for English Readers

(27) **Thus saith the Lord God.—**Moses felt that he was divinely commissioned to perform this act of severity. The lives of all who had committed the idolatry were justly forfeit. Trial was unnecessary where the offence was being openly committed before the eyes of all. Such dancing and such shouting could not possibly be Jehovah-worship. It was by its very character idolatrous. **Go in and out f...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

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KJV Study Commentary

The Levites' obedience (וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה, vaya'asu venei-Levi kidvar Moshe, the sons of Levi did according to Moses' word) despite personal cost demonstrates true devotion. The death toll—כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ (kisheloshet alfei ish, about three thousand men)—shows judgment's severity. This number (out of ~600,000 men) suggests the execution targeted ringleaders and per...
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Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. For Moses: or, And Moses said, Consecrate yourselves to day to the LORD, because every man hath been against his brother, etc Consecrate: Heb. Fill your hands

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KJV Study Commentary

Moses' declaration מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה (mil'u yedchem hayyom l'Adonai, Consecrate yourselves today to the Lord) uses the idiom 'fill your hand,' the technical term for priestly ordination. The phrase כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו (ki ish bivno uve-achiv, for every man has been against his son and against his brother) indicates their consecration came through choosing God over family. ...
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Ellicott’s Commentary for English Readers

(29) **For Moses had said, Consecrate yourselves.—**Moses had explained to them that a brave behaviour under existing circumstances would be accepted as a “consecration,” and would win for the tribe a semi-priestly character. His announcement was made good when the Levites were appointed to the service of the sanctuary in lieu of the firstborn (Numbers 3:6-13).

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 30 Ex 30:1-38. The Altar of Incense. **1. thou shalt make an altar to burn incense upon, &c.--**Its material was to be like that of the ark of the testimony, but its dimensions very small [Ex 25:10].

Matthew Henry’s Concise Commentary

**Verses 21-29** Never did any wise man make a more frivolous and foolish excuse than that of Aaron. We must never be drawn into sin by any thing man can say or do to us; for men can but tempt us to sin, they cannot force us. The approach of Moses turned the dancing into trembling. They were exposed to shame by their sin. The course Moses took to roll away this reproach, was, not by concealing...
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Moses Intercedes for Israel

And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.

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KJV Study Commentary

The temporal marker וַיְהִי מִמָּחֳרָת (vayehi mimochorat, and it came to pass on the next day) shows Moses' continued intercession after judgment. His words אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה (atem chathatem chata'ah gedolah, you have sinned a great sin) repeats the adjective גְדֹלָה (gedolah, great), emphasizing magnitude. His proposed action—אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם (ulay achapperah be...
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Ellicott’s Commentary for English Readers

MOSES’ INTERCESSION ON BEHALF OF THE PEOPLE. (30-35) When Moses had, on first hearing of God’s intention to destroy the people, interceded for them (Exodus 32:11-13), his prayers had received no direct answer—he had been left in doubt whether they were granted or no. Having now put an end to the offence, and to some extent punished it, he is bent on renewing his supplications, and obtaining a favo...
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Jamieson-Fausset-Brown Bible Commentary

**2-4. foursquare--**the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the side...
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Matthew Henry’s Concise Commentary

**Verses 30-35** Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ours...
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And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

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KJV Study Commentary

Moses returns (וַיָּשָׁב מֹשֶׁה אֶל־יְהוָה, vayyashov Moshe el-Adonai) to renew intercession. His cry אָנָּא (anna, Oh!) expresses deep anguish. The repeated phrase חָטָא הָעָם־הַזֶּה חֲטָאָה גְדֹלָה (chata ha'am-hazeh chata'ah gedolah, this people has sinned a great sin) emphasizes enormity. The specific sin—וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב (vaya'asu lahem elohei zahav, they have made for themselv...
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Ellicott’s Commentary for English Readers

(31) **Moses returned unto the Lord**—*i.e.*, re-ascended Sinai, to the place where he had passed the forty days and nights. Gods of gold.—Rather, *a god of gold. *(Comp. Note 3 on Exodus 32:1.) The plural is one of dignity.

Jamieson-Fausset-Brown Bible Commentary

**2-4. foursquare--**the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the side...
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Matthew Henry’s Concise Commentary

**Verses 30-35** Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ours...
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Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

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KJV Study Commentary

Moses' plea וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם (ve'ata im-tissa chattam, Yet now, if You will forgive their sin) ends abruptly with a dash—the sentence incomplete, showing emotion's intensity. His alternative—וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ (ve'im-ayin mecheni na missifrecha asher katavta, but if not, blot me out, I pray, from Your book which You have written)—offers ultimate sa...
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Ellicott’s Commentary for English Readers

(32) **If thou wilt forgive their sin.**—Supply after the word “sin,” “well and good,” “I am content,” or some such phrase. Similar instances of *aposiopesis *will be found in Daniel 3:15; Luke 13:9; Luke 19:42; John 6:62; Romans 9:22. The usage is common among Orientals. **Blot me, I pray thee, out of thy book.**—**C**omp. Romans 9:1-3. Moses seems to have risen to the same height of self-abnegat...
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Jamieson-Fausset-Brown Bible Commentary

**2-4. foursquare--**the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches high. It had "horns"; its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the side...
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Matthew Henry’s Concise Commentary

**Verses 30-35** Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ours...
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And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

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KJV Study Commentary

God's response מִי אֲשֶׁר חָטָא־לִי אֶמְחֶנּוּ מִסִּפְרִי (mi asher chata-li emchenu missifri, Whoever has sinned against Me, him will I blot out of My book) establishes individual moral responsibility—no one can be saved by another's righteousness or damned for another's sin. This principle (repeated in Ezek 18) seems to reject Moses' substitution, yet ultimately Christ's voluntary sacrifice as t...
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Ellicott’s Commentary for English Readers

(33) **Whosoever hath sinned against me, him will I blot out.**—Comp. Ezekiel 18:4 : “The soul that sinneth, it shall die.” A mere man cannot take other men’s sins on him, cannot relieve them of the penalties attached to sin, the worst of which is the depravation of the soul itself. Sin persisted in blots out from God’s book by the absolute contradiction that there is between evil and good. Even C...
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Matthew Henry’s Concise Commentary

**Verses 30-35** Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ours...
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Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

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KJV Study Commentary

God redirects Moses: וְעַתָּה לֵךְ נְחֵה אֶת־הָעָם (ve'ata lech necheh et-ha'am, Now therefore go, lead the people) to the promised land אֲשֶׁר־דִּבַּרְתִּי לָךְ (asher-dibbarti lach, of which I have spoken to you). God reaffirms His covenant promise while maintaining distance—הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ (hinneh mal'achi yelech lefanecha, behold, My angel shall go before you). This 'angel' (...
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Ellicott’s Commentary for English Readers

(34) **Lead the people unto the place of which I have spoken**—*i.e., *continue their leader until Palestine is reached. (See Exodus 3:8; Exodus 3:17; Exodus 6:4-8, &c.) **Mine Angel shall go before thee.**—So far as the form of the expression goes, the promise is, as nearly as possible, a repetition of the original one, “Behold, I send an angel before thee, to keep thee in the way, and to bring t...
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Jamieson-Fausset-Brown Bible Commentary

**6. thou shalt put it before the veil that is by the ark of the testimony--**which separated the holy from the most holy place. The altar was in the middle between the table of showbread and the candlestick next the holy of holies, at equal distances from the north and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy se...
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Matthew Henry’s Concise Commentary

**Verses 30-35** Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ours...
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And the LORD plagued the people, because they made the calf, which Aaron made.

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KJV Study Commentary

The chapter concludes וַיִּגֹּף יְהוָה אֶת־הָעָם (vayyigof Adonai et-ha'am, the Lord plagued the people) showing that despite intercession and judgment, additional punishment came. The causative phrase עַל אֲשֶׁר עָשׂוּ אֶת־הָעֵגֶל אֲשֶׁר עָשָׂה אַהֲרֹן (al asher asu et-ha'egel asher asah Aharon, because they made the calf which Aaron made) pointedly emphasizes both popular demand and Aaron's culp...
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Ellicott’s Commentary for English Readers

(35) **The Lord plagued the people.**—We are not to understand by this (with Kalisch) that a pestilence was sent, but only that sufferings of various kinds befell those who had worshipped the calf, and were, in fact, punishments inflicted on them for that transgression. **Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. **Bible Hub

Jamieson-Fausset-Brown Bible Commentary

**7-8. Aaron shall burn thereon sweet incense--**literally, "incense of spices"--Strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the offensive fumes of the sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honor to kings; and as God was Theocratic Ruler of Israel, His palace wa...
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Matthew Henry’s Concise Commentary

**Verses 30-35** Moses calls it a great sin. The work of ministers is to show people the greatness of their sins. The great evil of sin appears in the price of pardon. Moses pleads with God for mercy; he came not to make excuses, but to make atonement. We are not to suppose that Moses means that he would be willing to perish for ever, for the people's sake. We are to love our neighbour as ours...
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