Abstract
ABSTRACT In the Biblical account of the golden calf (Exodus 32), abnormal importance is devoted to the metal of the statuette, its origin, and even its destruction. The present analysis identifies this latter process as an act of cementation, a technique used in antiquity to separate gold from its alloyed metals, mainly copper. In parallel, the tabernacle symbolism reveals that pure gold is a marker of YHWH's theophany whereas gold-copper alloy is associated with the man-god relationship. Consequently, instead of condemning idolatry, the cementation treatment of the golden calf symbolizes the abortion of the project of divine residence in the tabernacle, the re-establishment of YHWH's distance from humankind, and the restoration of an intermediate divine figure between YHWH and the Israelites. It is concluded that, in Exodus 32, the transgression inherent in the making of the golden calf results from the combination of two antagonistic goals: the indirect worship of YHWH via the golden calf and closeness to the supreme deity via the tabernacle project. Keywords: Golden calf; theology of gold; cultural metallurgy; early Yahwism; tabernacle; book of Exodus
Highlights
In the Biblical account of the golden calf (Exodus 32), abnormal importance is devoted to the metal of the statuette, its origin, and even its destruction
As the golden calf is a representation of a deity (Ex 32:1, 4), the simplest justification is to interpret its fabrication as a transgression of the Decalogue prohibiting both the cult of deities other than YHWH (Ex 20:3) and their worship through statuettes and figurines (Ex. 20:4-5)
We read in Ex 33:2-3 that the cancellation of the project of divine residence (= the tabernacle) amid the Israelites is a consequence of the appointment of the divine emissary, that is, the fulfilment of their initial request expressed through the golden calf: 2I will send an emissary before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites. 3Go up to a land flowing with milk and honey; but I will not go up among you, lest I consume you on the way, for you are a stiff-necked people (Ex 33:2-3)
Summary
The construction of the golden calf (Ex 32:1-5) is among the most dramatic events related in the Pentateuch. The possible conflation of the golden calf with calf-shaped gods such as Baal in Canaan, Re, Apis or Ptah in Egypt or Sîn in Mesopotamia, supports the premise of Israelites’ inclination to the cult of foreign gods at the expense of the worship of YHWH Today, this interpretation is challenged by scholars arguing that the Israelites in Exodus approached the golden calf as a substitute for Moses, not for YHWH (Ex 32:1).. The request of the Israelites to make a god “who shall go before us” (Ex 32:1) indicates that the golden calf is probably a representation of the divine emissary of YHWH.9 This premise finds support in the parallel existing between the goldencalf account in Exodus 32 and the golden calves stationed by Jeroboam in BetEl and Dan (1 Kgs 12:25–33).. This discrepancy suggests that something fundamental still needs clarifying regarding the nature of the transgression and/or its implications
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