intentions, suggesting an autonomous tradition. Fourth, the interpolations in 32:7–14 and 32:25–29 may well stem from the Deuteronomical school because they seem to stand out against the background of an older narrative, suggesting that 32:1–6 was originally situated in continuity with 32:30–31. In all likelihood, we are dealing with an independent tradition.1 Presuming that the people fell into idolatry, one may wonder whether the calf that they fabricated was intended to represent alternative gods