And fashioned it with a graving tool. Rather, "and bound it (the gold) in a bag." Compare 2 Kings 5:23, where the same two Hebrew words occur in the same sense. It is impossible to extract from the original the sense given in the Authorised Version, since the simple copula van cannot mean "after." When two verbs in the same tense are conjoined by van "and," the two actions must be simultaneous, or the latter follow the former. But the calf cannot have been graven first, and then molten. It is objected to the rendering, "he bound it in a bag," that that action is so trivial that it would be superfluous to mention it (Keil). But it is quite consonant with the simplicity of Scripture to mention very trivial circumstances. The act of putting up in bags is mentioned both here and also in 2 Kings 5:23, and 2 Kings 12:9. They said. The fashioners of the image said this. These be thy gods. Rather, "This is thy God." Why Aaron selected the form of the calf as that which he would present to the Israelites to receive their worship, has been generally explained by supposing that his thoughts reverted to Egypt, and found in the Apis of Memphis or the Mnevis of Hellopolis the pattern which he thought it best to follow. But there are several objections to this view.
1. The Egyptian gods had just been discredited by their powerlessness being manifested—it was an odd time at which to fly to them.
2. Apis and Mnevis were not molten calves, but live bulls. If the design had been to revert to Egypt, would not a living animal have been selected?
3. The calf when made was not viewed as an image of any Egyptian god, but as a representation of Jehovah (2 Kings 12:5).
4. The Israelites are never taxed with having worshipped the idols of Egypt anywhere else than in Egypt (Joshua 24:14; Ezekiel 20:8; Ezekiel 23:3). To us it seems probable that Aaron reverted to an earlier period than the time of the sojourn in Egypt, that he went back to those "gods on the other side of the flood," which Joshua warned the Israelites some sixty years later, to "put away" (Joshua l.s.c.). The subject is one too large for discussion here; but may not the winged and human-headed bull, which was the emblem of divine power from a very early date in Babylon, have retained a place in the recollections of the people in all their wanderings, and have formed a portion of their religions symbolism? May it not have been this conception which lay at the root of the cherubic forms, and the revival of which now seemed to Aaron the smallest departure from pure monotheism with which the people would be contented?