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This chapter examines the main narrative of the Golden Calf found in Exodus 32, as well as other allusions to this episode from Israel’s history from what became the canonical Hebrew Bible. The account of the Calf in Exodus appears to have been shaped by polemical imperatives in the earliest stages of its development, and reflects complex questions surrounding sanctioned forms of divine worship, the status of different priestly groups, and the relationship of those groups to the Israelite monarchies and the cult forms they sponsored. The conception of the Calf in Exodus appears to reflect ancient ideas about the sanctioned means of worshipping the God of Israel, with an older form of Israelite cult practice—the use of bulls or calves to suggest the invisible divine presence—being critiqued here. However, rather than corroborating the Exodus narrative’s presentation of the affair, the version of the episode preserved in Deuteronomy reflects the profoundly different imperatives of a later age. While the Exodus narrative ultimately hearkens back to a time in Israel’s history in which the making of the Calf was perceived primarily as a lamentable cultic infraction, the reframing of the narrative in Deuteronomy embeds it in a larger discourse in which the making of the Calf appears as the pre-eminent example of idolatry, a distinctive ideological construction of the exilic and post-exilic periods that marked all forms of religious practice not sanctioned as “orthodox” as betrayals of the covenant and regression to the worship of false gods.

This chapter explores the question of what the abundance of Bedouin culture in the Bible tells us about the possibility that the ancient Israelites who were depicted there as nomads were indeed that. It thus addresses two issues. First is how the biblical authors acquired their rich Bedouin-like materials: through plain observation or through transmitted traditions from a nomadic past? The chapter thus studies Pharaoh Merneptah’s citation of a tribe called Israel in the land of Canaan, in 1208 BCE, suggesting that Israelite nomads, whom the Bible does not mention, lived there before the Israelites liberated by Moses could have arrived there. The second issue is: what impelled the biblical authors to infuse these materials into a theological opus concerning the relationship between the Israelites and their god, Yahweh?