AN I MADVE R S I O N E S Small Lexemes, Large Semantics: Prepositions and Theology in the Golden Calf Episode (Exodus 32–34) For over a century the general scholarly consensus has been that Exod 32–34 is a pastiche of sources more or less at odds with one another (1). More recently, synchronic approaches have sought to understand compositional features or unexpected dynamics within the text as part of the text’s literary fabric, and several such studies have helped advance our understanding of this pericope (2). This study, which studies the prepositions that describe divine presence (or absence) within Exod 32–34, plots a course between these two camps in contending that the pericope shows both dynamic development in the theme of Yahweh’s presence and an overall coherence. In fact, the developments in divine presence are essential to the narrative’s flow, and link the literary transitions in the text with the changing historical circumstances it describes (3). 1. Exegetical Analysis The treatment of divine presence in Exod 32–34, leaving aside the negative attempt represented by the golden calf, contains the following stages: the angel replaces Yahweh’s anticipated presence and Israel repents (32,29–33,6), the tent of meeting serves as an interlude (33,7-11), progressive restoration of divine presence is secured via intercession (33,12-17), Moses witnesses a culminating theophany (33,18–34,8), and a request for Yahweh to fully restore the covenant (34,9) is finally granted (34,10-28). a) Promised Divine Presence Revoked (32,29–33,6) Exod 33 opens with Yahweh continuing the speech to Moses which in chapter 32 enumerated the continuing consequences of the sin committed with the golden calf. First comes a command for Moses and his people to go from Sinai to the land Yahweh swore to the fathers (33,1); Yahweh will send an angel before them, and will extirpate the present inhabitants of Canaan (33,2). The reason that Yahweh will not go up among (brqb) the Israelites is given in 33,3 — since they are stiff-necked, he would consume them en route. (1) Noth’s opinion is representative when he states regarding these chapters that “the state of the sources is certainly extremely confused” (Exodus [OTL; London 1962] 243). (2) For example, R.W.L. MOBERLY, At the Mountain of God. Story and Theology in Exodus 32–34 (JSOTSS 22; Sheffield 1983). (3) Thus Noth, who likewise recognizes that the theme of divine presence ties the section together, still underestimates the passage’s unity: the pericopae have in common not merely a theme but a theme and its development due to theological mechanisms that they hold in common.