Exodus 32
Commentary from 13 fathers
And Aaron says to them, Take off the golden ear-rings which are in the ears of your wives and daughters, and bring them to me.
καὶ λέγει αὐτοῖς ᾿Ααρών· περιέλεσθε τὰ ἐνώτια τὰ χρυσὰ τὰ ἐκ τοῖς ὠσὶ τῶν γυναικῶν ὑμῶν καὶ θυγατέρων καὶ ἐνέγκατε πρός με.
И҆ речѐ и҆̀мъ а҆арѡ́нъ: и҆зми́те ᲂу҆серѧ̑зи златы̑ѧ, ꙗ҆̀же во ᲂу҆шесѣ́хъ же́нъ ва́шихъ и҆ дще́рей, и҆ принеси́те ко мнѣ̀.
And all the people took off the golden ear-rings that were in their ears, and brought them to Aaron.
καὶ περιείλαντο πᾶς ὁ λαὸς τὰ ἐνώτια τὰ χρυσᾶ τὰ ἐν τοῖς ὠσὶν αὐτῶν καὶ ἤνεγκαν πρὸς ᾿Ααρών.
И҆ и҆з̾ѧ́ша всѝ лю́дїе ᲂу҆серѧ̑зи зла̑ты, ꙗ҆̀же во ᲂу҆шесѣ́хъ же́нъ и҆́хъ, и҆ принесо́ша ко а҆арѡ́нꙋ.
And he received them at their hands, and formed them with a graving tool; and he made them a molten calf, and said, These [are] thy gods, O Israel, which have brought thee up out of the land of Egypt.
καὶ ἐδέξατο ἐκ τῶν χειρῶν αὐτῶν καὶ ἔπλασεν αὐτὰ ἐν τῇ γραφίδι καὶ ἐποίησεν αὐτὰ μόσχον χωνευτὸν καὶ εἶπεν· οὗτοι οἱ θεοί σου, ᾿Ισραήλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου.
И҆ взѧ̀ ѿ рꙋ́къ и҆́хъ и҆ слїѧ̀ и҆̀хъ дѣ́ломъ литы́мъ, и҆ сотворѝ и҆̀мъ тельца̀ лита́го. И҆ реко́ша: сі́и бо́зи твоѝ, і҆и҃лю, и҆̀же и҆зведо́ша тѧ̀ и҆з̾ землѝ є҆гѵ́петскїѧ.
And Aaron having seen it built an altar before it, and Aaron made proclamation saying, To-morrow [is] a feast of the Lord.
καὶ ἰδὼν ᾿Ααρὼν ᾠκοδόμησε θυσιαστήριον κατέναντι αὐτοῦ, καὶ ἐκήρυξεν ᾿Ααρὼν λέγων· ἑορτὴν τοῦ Κυρίου αὔριον.
И҆ ви́дѣвъ а҆арѡ́нъ, созда̀ ѻ҆лта́рь прѧ́мѡ є҆мꙋ̀, и҆ проповѣ́да а҆арѡ́нъ, глаго́лѧ: пра́здникъ гдⷭ҇ень ᲂу҆́трѣ.
And having risen early on the morrow, he offered whole burnt-offerings, and offered a peace-offering; and the people sat down to eat and drink, and rose up to play.
καὶ ὀρθρίσας τῇ ἐπαύριον ἀνεβίβασεν ὁλοκαυτώματα καὶ προσήνεγκε θυσίαν σωτηρίου, καὶ ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν καὶ ἀνέστησαν παίζειν.
И҆ ѡ҆бꙋ́треневавъ наꙋ́трїе, вознесѐ всесожжє́нїѧ и҆ принесѐ же́ртвꙋ спасе́нїѧ. И҆ сѣдо́ша лю́дїе ꙗ҆́сти и҆ пи́ти и҆ воста́ша и҆гра́ти.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. [Exodus 32:6] Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
Of old, the Word educated through Moses and after that through the prophets; even Moses was in fact a prophet. For the law was the education of children difficult to control. “Having eaten their fill,” Scripture says, “they got up to play,” using a Greek word which means not food but cattle fodder, because of their irrational gorging.And since they were continually filling themselves without obeying reason and playing without listening to reason, the law and fear followed them to restrain them from sin and to encourage them to reform themselves.
The Instructor Book 1
But he who has engulfed and plunged himself in such wallowing places, falls also into the snare of unbelief; for the people sat down to eat and to drink, and required that gods should be made for them. Hereby the Lord teaches us that he who gives up his soul to these two kinds of vices, is stript of the garment, not of a woollen vest, but of living virtue; that clothing which is not temporal but eternal.
Letter 58.16
But it must be carefully noted what it means that the rich man placed in the fire asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to say one thing, but to indicate another by that same saying. Now above the Lord had described this proud rich man not as given to talkativeness, but as feasting excessively. And He did not narrate that he sinned by talkativeness, but that he sinned by pride and greed through gluttony. But because talkativeness usually abounds at feasts, he who is said to have feasted wickedly here is reported to burn more grievously in his tongue in hell. For the sin of talkativeness first serves those who feast wickedly, and after talkativeness the levity of jesting also follows. For that jesting follows gluttony, sacred Scripture testifies, which says: "The people sat down to eat and drink, and they rose up to play." But before the body is moved to play, the tongue is moved to jokes and empty words.
Forty Gospel Homilies, Homily 40
And the Lord spoke to Moses, saying, Go quickly, descend hence, for thy people whom thou broughtest out of the land of Egypt have transgressed;
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων· βάδιζε τὸ τάχος, κατάβηθι ἐντεῦθεν· ἠνόμησε γὰρ ὁ λαός σου, ὃν ἐξήγαγες ἐκ γῆς Αἰγύπτου·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю гл҃ѧ: и҆дѝ ско́рѡ, сни́ди ѿсю́дꙋ, беззако́нноваша бо лю́дїе твоѝ, и҆̀хже и҆зве́лъ є҆сѝ и҆з̾ землѝ є҆гѵ́петскїѧ:
Therefore just as the people are God’s when they do not sin but are no longer said to be his when they sin, so also the feats are the feats of sinners when they are hated by the Lord’s soul, but when they are ordained by the Lord, they are called the Lord’s.
Commentary on the Gospel of John 10.80
[Daniel 9:24-27] "'Seventy weeks are shortened upon thy people and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished, and everlasting justice may be brought to bear, and that the vision and prophecy may be fulfilled that the Holy One of the saints may be anointed. Know therefore and take note that from the going forth of the word to build up Jerusalem again, unto Christ the prince, there shall be seven weeks and sixty-two weeks, and the street shall be built again, and the walls, in distressing times. And after sixty-two weeks Christ shall be slain, and (the people that shall deny Him) shall not be His. And a people, with their leader that shall come, shall destroy the city and the sanctuary. And the end thereof shall be devastation, and after the end of the war there shall be the appointed desolation. And he shall confirm the covenant with many in one week; and in the middle of the week both victim and sacrifice shall fail. And there shall be in the Temple the abomination of desolation, and the desolation shall continue even unto the consummation and the end.'" Because the prophet had said, "Thou didst lead forth Thy people, and Thy name was pronounced upon Thy city and upon Thy people," Gabriel therefore, as the mouthpiece of God, says by implication: "By no means are they God's people, but only thy people; nor is Jerusalem the holy city of God, but it is only a holy city unto thee, as thou sayest." This is similar to what we read in Exodus also, when God says to Moses, "Descend, for thy people have committed sin" (Exodus 32:7). That is to say, they are not My people, for they have forsaken Me. And so, because thou dost supplicate for Jerusalem and prayest for the people of the Jews, hearken unto that which shall befall thy people in seventy weeks of years, and those things which will happen to thy city...
St. Jerome, Commentary on Daniel, CHAPTER NINE
they have quickly gone out of the way which thou commandedst; they have made for themselves a calf, and worshipped it, and sacrificed to it, and said, These are thy gods, O Israel, who brought thee up out of the land of Egypt.
παρέβησαν ταχὺ ἐκ τῆς ὁδοῦ, ἧς ἐνετείλω αὐτοῖς· ἐποίησαν ἑαυτοῖς μόσχον καὶ προσκεκυνήκασιν αὐτῷ καὶ τεθύκασιν αὐτῷ καὶ εἶπαν· οὗτοι οἱ θεοί σου, ᾿Ισραήλ, οἵτινες ἀνεβίβασάν σε ἐκ γῆς Αἰγύπτου.
престꙋпи́ша съ пꙋтѝ ско́рѡ, є҆го́же заповѣ́далъ є҆сѝ и҆̀мъ: сотвори́ша себѣ̀ тельца̀, и҆ поклони́шасѧ є҆мꙋ̀, и҆ пожро́ша є҆мꙋ̀, и҆ рѣ́ша:
And now let me alone, and I will be very angry with them and consume them, and I will make thee a great nation.
καὶ ποιήσω σε εἰς ἔθνος μέγα.
и҆ нн҃ѣ ѡ҆ста́ви мѧ̀, и҆ воз̾ѧри́всѧ гнѣ́вомъ на нѧ̀, потреблю̀ и҆̀хъ, и҆ сотворю̀ тѧ̀ въ ꙗ҆зы́къ вели́къ.
When he wished that [the fig tree] be uprooted, the event was similar to that earlier one, when the Father said to Moses, “Permit me to destroy the people.” He [thus] gave him a reason to intercede with him. Here too he showed the vinedresser that he wished to uproot it. The vinedresser made known his plea, and the merciful one showed his pity, that if, in a further year, [the fig tree] did not yield fruit, it would be uprooted.
Commentary on Tatian’s Diatessaron 14:27
On another occasion God said to Moses, “Let me alone … that I may consume this people,” showing by the words “let me alone” that he can be withheld from doing what he threatens. The prayers of his servant hindered his power. Who, think you, is there now under heaven able to stay God’s wrath, to face the flame of his judgment and to say with the apostle, “I could wish that I myself were accursed for my brethren”?
Letter 128.4
Moses resisted God and prevented him from destroying his people when God said to him: “Let me alone, that I may strike this people.” Just see the power of Moses! What does God say to him? Let me alone; you are compelling me, your prayers, as it were, restrain me; your prayers hold back my hand. I shoot an arrow; I hurl a javelin; and your prayers are the shield of the people. Let me alone that I might strike down this people. Along with this, consider the compassionate kindness of God. When he says, “Let me alone,” he shows that if Moses will continue to importune him, he will not strike. If you, too, will not let me alone, I shall not strike; let me alone, and I shall strike. In other words, what does he say? Do not cease your persistent entreaty, and I shall not strike.
Homilies on the Psalms 26
And in case you should suppose that he acted like this more from necessity than from charity, God actually offered him another people: “And I will make you,” he said, “into a great nation,” so leaving himself free to eliminate those others. But Moses wouldn’t accept this: he sticks to the sinners; he prays for the sinners. And how does he pray? This is a wonderful proof of his love, brothers and sisters. How does he pray? Notice something I’ve often spoken of, how his love is almost that of a mother. When God threatened that sacrilegious people, Moses’ maternal instincts were roused, and on their behalf he stood up to the anger of God. “Lord,” he said, “if you will forgive them this sin, forgive; but if not, blot me out from the book you have written.” What sure maternal and paternal instincts, how sure his reliance, as he said this, on the justice and mercy of God! He knew that because he is just he wouldn’t destroy a just man, and because he is merciful he would pardon sinners.
Sermon 88.24
And Moses prayed before the Lord God, and said, Wherefore, O Lord, art thou very angry with thy people, whom thou broughtest out of the land of Egypt with great strength, and with thy high arm?
καὶ ἐδεήθη Μωυσῆς ἔναντι Κυρίου τοῦ Θεοῦ καὶ εἶπεν· ἱνατί, Κύριε, θυμοῖ ὀργῇ εἰς τὸν λαόν σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου ἐν ἰσχύϊ μεγάλῃ καὶ ἐν τῷ βραχίονί σου τῷ ὑψηλῷ;
И҆ помоли́сѧ мѡѷсе́й пред̾ гдⷭ҇емъ бг҃омъ и҆ речѐ: вскꙋ́ю, гдⷭ҇и, ꙗ҆ри́шисѧ гнѣ́вомъ на лю́ди твоѧ̑, и҆̀хже и҆зве́лъ є҆сѝ и҆з̾ землѝ є҆гѵ́петскїѧ крѣ́постїю вели́кою и҆ мы́шцею твое́ю высо́кою;
[Take heed] lest at any time the Egyptians speak, saying, With evil intent he brought them out to slay them in the mountains, and to consume them from off the earth; cease from thy wrathful anger, and be merciful to the sin of thy people,
μή ποτε εἴπωσιν οἱ Αἰγύπτιοι λέγοντες· μετὰ πονηρίας ἐξήγαγεν αὐτοὺς ἀποκτεῖναι ἐν τοῖς ὄρεσι καὶ ἐξαναλῶσαι αὐτοὺς ἀπὸ τῆς γῆς. παῦσαι τῆς ὀργῆς τοῦ θυμοῦ σου καὶ ἵλεως γενοῦ ἐπὶ τῇ κακίᾳ τοῦ λαοῦ σου,
да не когда̀ рекꙋ́тъ є҆гѵ́птѧне, глаго́люще: съ лꙋка́вствомъ и҆зведѐ и҆̀хъ погꙋби́ти въ гора́хъ и҆ потреби́ти и҆̀хъ ѿ землѝ: ᲂу҆толѝ гнѣ́въ ꙗ҆́рости твоеѧ̀ и҆ млⷭ҇тивъ бꙋ́ди ѡ҆ ѕло́бѣ люді́й твои́хъ,
By his very love and charm he begs the Lord to temper his justice with a little gentleness, so that he can be prevailed upon by those sinners with whom he was known to be justly angry. But we must notice that he did not say, “Change your ways wholly” but “Change your ways a little,” for this is more profitable to us when some lash of tribulation afflicts us. Often when admonished we can gain pardon for our sins by a most wholesome conversion.
Exposition of the Psalms 89:13
remembering Abraam and Isaac and Jacob thy servants, to whom thou hast sworn by thyself, and hast spoken to them, saying, I will greatly multiply your seed as the stars of heaven for multitude, and all this land which thou spokest of to give to them, so that they shall possess it for ever.
μνησθεὶς ῾Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ τῶν σῶν οἰκετῶν, οἷς ὤμοσας κατὰ σεαυτοῦ καὶ ἐλάλησας πρὸς αὐτοὺς λέγων· πολυπληθυνῶ τὸ σπέρμα ὑμῶν ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ πᾶσαν τὴν γῆν ταύτην, ἣν εἶπας δοῦναι τῷ σπέρματι αὐτῶν, καὶ καθέξουσιν αὐτὴν εἰς τὸν αἰῶνα.
помѧнꙋ́въ а҆враа́ма и҆ і҆саа́ка и҆ і҆а́кѡва, твоѧ̑ рабы̑, и҆̀мже клѧ́лсѧ є҆сѝ собо́ю, и҆ ре́клъ є҆сѝ къ ни̑мъ, гл҃ѧ: ѕѣлѡ̀ ᲂу҆мно́жꙋ сѣ́мѧ ва́ше, ꙗ҆́кѡ ѕвѣ́зды небє́сныѧ мно́жествомъ, и҆ всю̀ сїю̀ зе́млю, ю҆́же ре́клъ є҆сѝ да́ти сѣ́мени и҆́хъ, и҆ ѡ҆блада́ютъ є҆́ю во вѣ́ки.
And the Lord was prevailed upon to preserve his people.
καὶ ἱλάσθη Κύριος περὶ τῆς κακίας, ἧς εἶπε ποιῆσαι τὸν λαὸν αὐτοῦ.
И҆ ᲂу҆млⷭ҇тивисѧ гдⷭ҇ь ѡ҆ ѕлѣ̀, є҆́же речѐ сотвори́ти лю́демъ свои̑мъ.
Though we sometimes hear the expression “God changed his mind” or even read in the figurative language of Scripture that “God repented,” we interpret these sayings not in reference to the decisions determined on by almighty God but in reference to the expectations of man or to the order of natural causes.
City of God 14.11
And Moses turned and went down from the mountain, and the two tables of testimony were in his hands, tables of stone written on both their sides: they were written within and without.
Καὶ ἀποστρέψας Μωυσῆς κατέβη ἀπὸ τοῦ ὄρους, καὶ αἱ δύο πλάκες τοῦ μαρτυρίου ἐν ταῖς χερσὶν αὐτοῦ, πλάκες λίθιναι καταγεγραμμέναι ἐξ ἀμφοτέρων τῶν μερῶν αὐτῶν, ἔνθεν καὶ ἔνθεν ἦσαν γεγραμμέναι·
И҆ возврати́всѧ мѡѷсе́й, сни́де съ горы̀: и҆ двѣ̀ скрижа̑ли свидѣ́нїѧ въ рꙋкꙋ̀ є҆гѡ̀, скрижа̑ли ка́мєнны напи̑саны ѿ ѻ҆бою̀ странꙋ̑ и҆́хъ, сю́дꙋ и҆ сю́дꙋ бы́ша напи̑саны:
For if we should designate a number which signifies the law, what will it be except ten? For indeed we hold it as most certain that the Decalogue of the law, that is, those very well known ten commandments, were first written by the finger of God on two stone tablets. But the law, when grace gives no aid, makes transgressors and exists only in the letter. For because of this especially the apostle says, “The letter kills, but the spirit gives life.” Therefore let the spirit be added to the letter so that the letter may not kill him to whom the spirit does not give life, but that we may practice the commandments, not by our own strength but by the gift of the Savior.
Tractate on the Gospel of John 122.8
And the tables were the work of God, and the writing the writing of God written on the tables.
καὶ αἱ πλάκες ἔργον Θεοῦ ἦσαν, καὶ ἡ γραφὴ γραφὴ Θεοῦ κεκολαμμένη ἐν ταῖς πλαξί.
и҆ скрижа̑ли дѣ́ло бж҃їе бы́ша, и҆ написа́нїе, написа́нїе бж҃їе и҆зва́ѧно на скрижа́лехъ.
And Joshua having heard the voice of the people crying, says to Moses, There is a noise of war in the camp.
καὶ ἀκούσας ᾿Ιησοῦς τῆς φωνῆς τοῦ λαοῦ κραζόντων λέγει πρὸς Μωυσῆν· φωνὴ πολέμου ἐν τῇ παρεμβολῇ.
И҆ ᲂу҆слы́шавъ і҆исꙋ́съ гла́съ люді́й крича́щихъ, речѐ къ мѡѷсе́ю: гла́съ ра́тный въ полцѣ̀.
And [Moses] says, It is not the voice of them that begin the battle, nor the voice of them that begin [the cry] of defeat, but the voice of them that begin [the banquet] of wine do I hear.
καὶ λέγει· οὐκ ἔστι φωνὴ ἐξαρχόντων κατ᾿ ἰσχύν, οὐδὲ φωνὴ ἐξαρχόντων τροπῆς, ἀλλὰ φωνὴν ἐξαρχόντων οἴνου ἐγὼ ἀκούω.
И҆ речѐ мѡѷсе́й: нѣ́сть гла́съ начина́ющихъ ѡ҆долѣва́ти, нижѐ гла́съ начина́ющихъ бѣжа́ти, но гла́съ начина́ющихъ напива́тисѧ вїно́мъ а҆́зъ слы́шꙋ.
And when he drew nigh to the camp, he sees the calf and the dances; and Moses being very angry cast the two tables out of his hands, and broke them to pieces under the mountain.
καὶ ἡνίκα ἤγγιζε τῇ παρεμβολῇ, ὁρᾷ τὸν μόσχον καὶ τοὺς χορούς, καὶ ὀργισθεὶς θυμῷ Μωυσῆς ἔρριψεν ἀπὸ τῶν χειρῶν αὐτοῦ τὰς δύο πλάκας, καὶ συνέτριψεν αὐτὰς ὑπὸ τὸ ὄρος.
И҆ є҆гда̀ приближа́шесѧ къ полкꙋ̀, ᲂу҆зрѣ̀ тельца̀ и҆ ли́ки: и҆ воз̾ѧри́всѧ гнѣ́вомъ мѡѷсе́й, пове́рже и҆з̾ рꙋкꙋ̀ своє́ю ѻ҆́бѣ скрижа̑ли, и҆ сокрꙋшѝ ѧ҆̀ под̾ горо́ю:
And Moses broke their tablet, having written for them, as it were, certain words; just as a schoolmaster would do, who having taken up the writing tablet and found it badly written, throws away the tablet itself, desiring to show great anger; and if he has broken it, the father is not angry. For he indeed was busy writing, but they were not attending to him. Turning themselves other ways, [they] were committing disorder. And as in school they strike each other, so also on that occasion he bade them strike and slay each other.
Homilies on Colossians 4
And having taken the calf which they made, he consumed it with fire, and ground it very small, and scattered it on the water, and made the children of Israel to drink it.
καὶ λαβὼν τὸν μόσχον, ὃν ἐποίησαν, κατέκαυσεν αὐτὸν ἐν πυρὶ καὶ κατήλεσεν αὐτὸν λεπτὸν καὶ ἔσπειρεν αὐτὸν ἐπὶ τὸ ὕδωρ καὶ ἐπότισεν αὐτὸ τοὺς υἱοὺς ᾿Ισραήλ.
и҆ взе́мъ тельца̀, є҆го́же сотвори́ша, сожжѐ є҆го̀ во ѻ҆гнѝ и҆ сотрѐ є҆го̀ подро́бнꙋ, и҆ разсы́па є҆го̀ по водѣ̀, и҆ напоѝ є҆́ю сы́ны і҆и҃лєвы.
Moses pulverized the calf and made them drink it in the waters of testing, so that all who had lived to worship the calf would die by drinking it.
Homily on Our Lord 6.2
Moses ground the head of the golden calf to powder, and cast it into water, and made the people drink of it; for their heart was hardened by the greatness of their perfidy, and he did thus that it might be softened and made refined by faith. Lastly, that woman who grinds meal well and fine shall be taken, but she who grinds ill shall be left.
Letter 64.3
Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink, that so the body of ungodliness might be swallowed up by Israel.
Explanation of the Psalms 35:26
For Moses ground down the calf’s head, and sprinkled it upon the water, and made the children of Israel drink it. All the unbelieving are ground: they believe by degrees; and they are drunk by the people of God and pass into Christ’s body.
Explanation of the Psalms 89:23
And Moses said to Aaron, What has this people done to thee, that thou hast brought upon them a great sin?
καὶ εἶπε Μωυσῆς τῷ ᾿Ααρών· τί ἐποίησέ σοι ὁ λαὸς οὗτος, ὅτι ἐπήγαγες ἐπ᾿ αὐτοὺς ἁμαρτίαν μεγάλην;
И҆ речѐ мѡѷсе́й а҆арѡ́нꙋ: что̀ сотвори́ша тебѣ̀ лю́дїе сі́и, ꙗ҆́кѡ наве́лъ є҆сѝ на ни́хъ грѣ́хъ вели́къ;
And Aaron said to Moses, Be not angry, [my] lord, for thou knowest the impetuosity of this people.
καὶ εἶπεν ᾿Ααρὼν πρὸς Μωυσῆν· μὴ ὀργίζου, κύριε· σὺ γὰρ οἶδας τὸ ὅρμημα τοῦ λαοῦ τούτου.
И҆ речѐ а҆арѡ́нъ къ мѡѷсе́ю: не гнѣ́вайсѧ, господи́не: ты́ бо вѣ́си люді́й си́хъ ᲂу҆стремле́нїе.
For they say to me, Make us gods, which shall go before us; for as for this man Moses, who brought us out of Egypt, we do not know what is become of him.
λέγουσι γάρ μοι· ποίησον ἡμῖν θεούς, οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος, ὃς ἐξήγαγεν ἡμᾶς ἐξ Αἰγύπτου, οὐκ οἴδαμεν τί γέγονεν αὐτῷ.
Глаго́лаша бо мѝ: сотворѝ на́мъ бо́ги, и҆̀же по́йдꙋтъ пред̾ на́ми: мѡѷсе́й бо се́й человѣ́къ, и҆́же и҆зведе́ ны ѿ є҆гѵ́пта, не вѣ́мы, что̀ бы́сть є҆мꙋ̀:
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. [Exodus 32:23] And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
And I said to them, If any one has golden ornaments, take them off; and they gave them me, and I cast them into the fire, and there came out this calf.
καὶ εἶπα αὐτοῖς· εἴ τινι ὑπάρχει χρυσία, περιέλεσθε. καὶ ἔδωκάν μοι· καὶ ἔρριψα εἰς τὸ πῦρ, καὶ ἐξῆλθεν ὁ μόσχος οὗτος.
и҆ реко́хъ и҆̀мъ: и҆́же и҆́мать зла́то, и҆зми́те: и҆ и҆з̾ѧ́ша, и҆ да́ша мнѣ̀, и҆ вверго́хъ є҆̀ во ѻ҆́гнь, и҆ и҆злїѧ́сѧ теле́цъ се́й.
And when Moses saw that the people was scattered,-- for Aaron [had] scattered them [so as to be] a rejoicing to their enemies,--
καὶ ἰδὼν Μωυσῆς τὸν λαὸν ὅτι διεσκέδασται, διεσκέδασε γὰρ αὐτοὺς ᾿Ααρὼν ἐπίχαρμα τοῖς ὑπεναντίοις αὐτῶν,
Ви́дѣвъ же мѡѷсе́й лю́ди, ꙗ҆́кѡ раздѣли́шасѧ, раздѣли́ бо и҆̀хъ а҆арѡ́нъ въ пора́дованїе сꙋпоста́тѡмъ и҆́хъ:
then stood Moses at the gate of the camp, and said, Who is on the Lord’s side? let him come to me. Then all the sons of Levi came to him.
ἔστη δὲ Μωυσῆς ἐπὶ τῆς πύλης τῆς παρεμβολῆς καὶ εἶπε· τίς πρὸς Κύριον; ἴτω πρός με. συνῆλθον οὖν πρὸς αὐτὸν πάντες οἱ υἱοὶ Λευί.
ста́ же мѡѷсе́й во вратѣ́хъ полка̀ и҆ речѐ: а҆́ще кто̀ є҆́сть гдⷭ҇ень, да и҆́детъ ко мнѣ̀. Снидо́шасѧ ᲂу҆̀бо къ немꙋ̀ всѝ сы́нове леѵі̑ины.
And he says to them, Thus saith the Lord God of Israel, Put every one his sword on his thigh, and go through and return from gate to gate through the camp, and slay every one his brother, and every one his neighbour, and every one him that is nearest to him.
καὶ λέγει αὐτοῖς· τάδε λέγει Κύριος ὁ Θεὸς ᾿Ισραήλ· θέσθε ἕκαστος τὴν ἑαυτοῦ ῥομφαίαν ἐπὶ τὸν μηρὸν καὶ διέλθατε καὶ ἀνακάμψατε ἀπὸ πύλης ἐπὶ πύλην διά τῆς παρεμβολῆς καὶ ἀποκτείνατε ἕκαστος τὸν ἀδελφὸν αὐτοῦ καὶ ἕκαστος τὸν πλησίον αὐτοῦ καὶ ἕκαστος τὸ ἔγγιστα αὐτοῦ.
И҆ речѐ и҆̀мъ: сїѧ̑ гл҃етъ гдⷭ҇ь бг҃ъ і҆и҃левъ: препоѧ́шите кі́йждо сво́й ме́чь при бедрѣ̀ и҆ пройди́те, и҆ возврати́тесѧ ѿ вра́тъ до вра́тъ сквозѣ̀ по́лкъ, и҆ ᲂу҆бі́йте кі́йждо бра́та своего̀ и҆ кі́йждо бли́жнѧго своего̀ и҆ кі́йждо сосѣ́да своего̀.
The sons of Levi, who rallied to Moses with drawn swords, attacked them. But the sons of Levi did not know whom they should kill, because those who had worshiped mixed with those who had not worshiped. But the One for whom distinctions are easy to make separated those who committed idolatry from those who had not, so that the innocent would be grateful that their innocence had not escaped the notice of the just one, and the guilty would be brought to justice because their crime had not escaped the judge.
Homily on Our Lord 6.2
Behold true and perfect charity: he ordered the death of a few people in order to save six hundred thousand, with the women and children excepted. If he had not been aroused with zeal for God to punish a few men, God’s justice would have destroyed them all.
Sermon 40.1
Let them hear how Moses, when he saw that God was angry with His people, and commanded swords to be taken for executing vengeance, declared those to be on God's side who should smite the crimes of the offenders without delay, saying, If any man is the Lord's, let him join himself to me; 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. For to put sword upon thigh is to set earnestness in preaching before the pleasures of the flesh; so that, when any one is earnest to speak holy words, he must needs have a care to subdue illicit suggestions. But to go from gate to gate is to run to and fro with rebuke from vice to vice, even to every one by which death enters in unto the soul. And to pass through the midst of the camp is to live with such impartiality within the Church that one who reproves the sins of offenders turns aside to shew favour to none. Whence also it is rightly added, slay every man his brother and friend and neighbour. He in truth slays brother and friend and neighbour who, when he finds what is worthy of punishment, spares not even those whom he loves on the score of relationship from the sword of his rebuke. If, then, he is said to be God's who is stirred up by the zeal of divine love to smite vices, he surely denies himself to be God's who refuses to rebuke the life of the carnal to the utmost of his power.
The Book of Pastoral Rule, Part 3, Chapter 25
And the sons of Levi did as Moses spoke to them, and there fell of the people in that day to the [number of] three thousand men.
καὶ ἐποίησαν οἱ υἱοὶ Λευὶ καθὰ ἐλάλησεν αὐτοῖς Μωυσῆς, καὶ ἔπεσαν ἐκ τοῦ λαοῦ ἐν ἐκείνῃ τῇ ἡμέρᾳ εἰς τρισχιλίους ἄνδρας.
И҆ сотвори́ша сы́нове леѵі̑ины, ꙗ҆́коже глаго́ла и҆̀мъ мѡѷсе́й: и҆ падѐ ѿ люді́й въ то́й де́нь до тре́хъ ты́сѧщъ мꙋже́й.
And Moses said to them, Ye have filled your hands this day to the Lord each one on his son or on his brother, so that blessing should be given to you.
καὶ εἶπεν αὐτοῖς Μωυσῆς· ἐπληρώσατε τὰς χεῖρας ὑμῶν σήμερον Κυρίῳ, ἕκαστος ἐν τῷ υἱῷ ἢ ἐν τῷ ἀδελφῷ αὐτοῦ, δοθῆναι ἐφ᾿ ὑμᾶς εὐλογίαν.
И҆ речѐ и҆̀мъ мѡѷсе́й: напо́лнисте рꙋ́ки ва́шѧ дне́сь гдⷭ҇ꙋ, кі́йждо въ сы́нѣ свое́мъ и҆ въ бра́тѣ свое́мъ, да да́стсѧ на ва́съ блгⷭ҇ве́нїе.
It is therefore to be well weighed, when there is rest from chiding, how culpably peace is kept with the worst of men, if so great a prophet offered this as a sacrifice to God, that he excited the enmities of the wicked against himself for the Lord. 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. Hence Phinehas, spurning the favour of his fellow-countrymen when they sinned, smote those who came together with the Midianites, and in his wrath appeased the wrath of God.
The Book of Pastoral Rule, Part 3, Chapter 22
And it came to pass after the morrow [had begun], that Moses said to the people, Ye have sinned a great sin; and now I will go up to God, that I may make atonement for your sin.
Καὶ ἐγένετο μετὰ τὴν αὔριον εἶπε Μωυσῆς πρὸς τὸν λαόν· ὑμεῖς ἡμαρτήκατε ἁμαρτίαν μεγάλην· καὶ νῦν ἀναβήσομαι πρὸς τὸν Θεόν, ἵνα ἐξιλάσωμαι περὶ τῆς ἁμαρτίας ὑμῶν.
И҆ бы́сть на ᲂу҆́трїе, речѐ мѡѷсе́й къ лю́демъ: вы̀ согрѣши́сте грѣ́хъ вели́къ: и҆ нн҃ѣ взы́дꙋ къ бг҃ꙋ, да ᲂу҆молю̀ ѡ҆ грѣсѣ̀ ва́шемъ.
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. If holy David, meekest of men, committed the double sin of murder and adultery, he atoned for it by a fast of seven days.
Letter 77.4
And Moses returned to the Lord and said, I pray, O Lord, this people has sinned a great sin, and they have made for themselves golden gods.
ὑπέστρεψε δὲ Μωυσῆς πρὸς Κύριον καὶ εἶπε· δέομαι, Κύριε· ἡμάρτηκεν ὁ λαὸς οὗτος ἁμαρτίαν μεγάλην καὶ ἐποίησαν ἑαυτοῖς θεοὺς χρυσοῦς.
И҆ возврати́сѧ мѡѷсе́й ко гдⷭ҇ꙋ и҆ речѐ: молю́сѧ тѝ, гдⷭ҇и: согрѣши́ша лю́дїе сі́и грѣ́хъ вели́къ и҆ сотвори́ша себѣ̀ бо́ги зла̑ты:
And now if thou wilt forgive their sin, forgive [it]; and if not, blot me out of thy book, which thou hast written.
καὶ νῦν εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἄφες· εἰ δὲ μή, ἐξάλειψόν με ἐκ τῆς βίβλου σου, ἧς ἔγραψας.
и҆ нн҃ѣ, а҆́ще ᲂу҆́бѡ ѡ҆ста́виши и҆̀мъ грѣ́хъ и҆́хъ, ѡ҆ста́ви: а҆́ще же нѝ, и҆згла́ди мѧ̀ и҆з̾ кни́ги твоеѧ̀, въ ню́же вписа́лъ є҆сѝ.
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. What gentle words he used to address the people, even after he was wronged! He comforted them in their labors, consoled them by his prophetic declarations of the future and encouraged them by his works. And though he often spoke with God, yet he was inclined to address men gently and pleasantly. Worthily was he considered to stand above all men. For they could not even look on his face and refused to believe that his sepulcher was found. He had captivated the minds of all the people to such an extent that they loved him even more for his gentleness than they admired him for his deeds.
On the Duties of the Clergy 2.7.31
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, when forgetful of their covenant they worshiped the head of a calf. 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 you will forgive their sin, forgive; but if not, blot me out of the book of life.” We see that he does not think of himself, like a man full of fancies and scruples, whether he may incur the risk of some offense, as Novatian says he dreads that he might. But rather, thinking of all and forgetful of himself, he was not afraid lest he should offend, so that he might rescue and free the people from danger and offense.
Concerning Repentance 1.9.42
For such is the compassion of the saint that he thinks death with his children sweeter than life without them. He will also make the special season his advocate and shelter himself behind the sacred festival of the Passover and will remind the emperor of the season when Christ remitted the sins of the whole world.
Homilies Concerning the Statues 3.2
He sought to imitate the shepherd who would, he knew, carry on his shoulders even the wandering sheep. “The good shepherd”—these are the Lord’s own words—“lays down his life for the sheep.” One of his disciples can wish to be anathema from Christ for his brothers’ sake, his kinsmen according to the flesh who were Israelites. If then Paul can desire to perish that the lost may not be lost, how much should good parents not provoke their children to wrath or by too great severity embitter those who are naturally mild.
Letter 82.3
What a holy man, most worthy of all praise! When he came down from Mt. Sinai to the camp and saw the people exultantly and sacrilegiously posturing before the idol, he was roused to anger, broke the tablets in front of them and ordered one or other of them to be slain by the sword. But when comprehensive disaster loomed, he prayed that he himself should be destroyed rather than that the entire nation should perish. Both attitudes were devoted and splendid. Moses was right to converse with the divine clemency, for he loved to carry out its decrees. At the same time that power is revealed by which we often escape the punishment of deserved death through the prayers of the saints. Not that anyone can change the Lord’s dispositions, but [we] must realize that the outcome is foreknown by him.
Exposition of the Psalms 105:23
And the Lord said to Moses, If any one has sinned against me, I will blot them out of my book.
καὶ εἶπε Κύριος πρὸς Μωυσῆν· εἴ τις ἡμάρτηκεν ἐνώπιόν μου, ἐξαλείψω αὐτοὺς ἐκ τῆς βίβλου μου.
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю: а҆́ще кто̀ согрѣшѝ предо мно́ю, и҆згла́жꙋ є҆го̀ и҆з̾ кни́ги моеѧ̀:
And now go, descend, and lead this people into the place of which I spoke to thee: behold, my angel shall go before thy face; and in the day when I shall visit I will bring upon them their sin.
νυνὶ δὲ βάδιζε, κατάβηθι καὶ ὁδήγησον τὸν λαὸν τοῦτον εἰς τὸν τόπον, ὃν εἶπά σοι· ἰδοὺ ὁ ἄγγελός μου προπορεύσεται πρὸ προσώπου σου· ᾗ δ᾿ ἂν ἡμέρᾳ ἐπισκέπτωμαι, ἐπάξω ἐπ᾿ αὐτοὺς τὴν ἁμαρτίαν αὐτῶν.
нн҃ѣ же и҆дѝ, сни́ди и҆ возведѝ лю́ди сїѧ̑ на мѣ́сто, є҆́же рѣ́хъ тебѣ̀: сѐ, а҆́гг҃лъ мо́й пред̾и́детъ пред̾ лице́мъ твои́мъ: во́ньже де́нь присѣщꙋ̀, наведꙋ̀ на ни́хъ грѣ́хъ и҆́хъ.
In this passage, he teaches him the art of educating. And well he might, for it was through Moses, in fact, that the Lord of the ancient people was the educator of his children. It is in his own person, however, face to face, that he is the guide of the new people.
The Instructor Book 1
And the Lord smote the people for the making the calf, which Aaron made.
καὶ ἐπάταξε Κύριος τὸν λαὸν περὶ τῆς ποιήσεως τοῦ μόσχου, οὗ ἐποίησεν ᾿Ααρών.
И҆ поразѝ гдⷭ҇ь лю́ди за сотворе́нїе тельца̀, є҆го́же сотворѝ а҆арѡ́нъ.
Thus is it written: “The Lord therefore struck the people for their guilt on the occasion of the calf which Aaron had made.” What greater and more manifest judgment could God have made regarding sinners than that punishment immediately follow their sins? Yet, since all were guilty, why was not condemnation visited on all? Because the good Lord struck some with the swords of his sentence in order to correct others by example and to prove to all at the same time, his judgment by correcting, his love by pardoning. When he punished, he judged; when he pardoned, he loved. His judgment and love were unequal: his love was more evident than was his severity.
The Governance of God 1.11.48
And when the people saw that Moses delayed to come down from the mountain, the people combined against Aaron, and said to him, Arise and make us gods who shall go before us; for this Moses, the man who brought us forth out of the land of Egypt-- we do not know what is become of him.
ΚΑΙ ἰδὼν ὁ λαὸς ὅτι κεχρόνικε Μωυσῆς καταβῆναι ἐκ τοῦ ὄρους, συνέστη ὁ λαὸς ἐπὶ ᾿Ααρὼν καὶ λέγουσιν αὐτῷ· ἀνάστηθι καὶ ποίησον ἡμῖν θεούς, οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος ὁ ἄνθρωπος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί γέγονεν αὐτῷ.
И҆ ви́дѣвше лю́дїе, ꙗ҆́кѡ ᲂу҆ме́дли мѡѷсе́й сни́ти съ горы̀, воста́ша лю́дїе на а҆арѡ́на и҆ глаго́лаша є҆мꙋ̀: воста́ни и҆ сотворѝ на́мъ бо́ги, и҆̀же по́йдꙋтъ пред̾ на́ми: мѡѷсе́й бо се́й человѣ́къ, и҆́же и҆зведѐ на́съ ѿ землѝ є҆гѵ́петскїѧ, не вѣ́мы, что̀ бы́сть є҆мꙋ̀.