In the book of Exodus there are several interesting markings, among which the famous annotation on Exodus 15:20 (Miriam’s musical response to Moses’ song is marked by Bach with a reflection on ‘bi-choral music’) and the keen interest in the 12 gemstones of the Highpriest’s breastplate are the most prominent, but also Bach’s careful calculation of the sum of the people’s offerings for the construction of the sanctuary. But there is more to learn. Enjoy !

bold = bibletext
italics and underlining = text marked by Bach (italics render emphatic marks in the margin)
– corrections by Bach, are explained between brackets, often using green
blue text = extra context/explication (Dick Wursten)
small type = This entry is not marked by Bach, he only corrects a printing error

Exodus – 2 Mose

We’re still in Calov volume I, book 1

Some corrections

Column 428 [should be 426] (fac. 37).
Ex. 5: 20 v. 33 [actually v. 23-Editor] For since I came to Pharaoh [Bach inserts “mit ihm zu reden in Deinem Nahmen” (to speak with him in Your name)] he has tormented the people more severely and You have not delivered Your people. (There has not appeared even the slightest sign of a beginning of deliverance.)

Column 427 (fac. 38).
Ex. 6: 3 (… The Patriarchs certainly recognized God, but such a sermon of fered openly for the community had at that time not yet been introduced by God, as [Bach inserts “worden” to change the following verb to perfect tense] has occurred through Moses and Christ.)

Column 436 (fac. 39).
Ex. 7: 23 v. 23 And Pharoah turned away (from Moses and Aaron) and went into his house and did [Bach inserts “nicht” (not)] take it to heart…

Annotation on music: ‘Erstes Vorspiel…’

Columns 482-483 (fac. 40).

Ex. 15:20

*Bach writes in the margin with red ink “NB. Erstes Vorspiel auf 2 Chören zur Ehre Gottes zu musiciren” (NB. First prelude (or first example of a piece of music) to be performed with two choirs to the honor of God).

Erstes Vorspiel can be interpreted in different ways:
First example (Vorspiel/Vorbild/Fürbild – as one of the terms that designate the ‘typos’ within Calov’s typological hermeneutics. Cf. the three other annotations on music in I/II Chronicles;
First prelude‘ or ‘first antiphone’. This interpretation is enhanced if one continues reading the Calov/Luther commentary: ‘Echo’, ‘responsorium’. Exegetical difficulty: Miriam’s short verse is in no way a Prae-ludium, vor-spiel, because Moses has already sung the hymn. It’s a post-ludium, or ‘answer’ All options have been suggested since 1969 (first publication by Trautmann). Linking it to the motet ‘Singet den Herrn‘ has also been proposed, suggesting this is the ‘inventio’. Quite unlikely. H-J. Schulze dates the entry ‘after 1740’. Bach bought the Calov Bible in 1733. The motet is ca. 1727.
First performance is also a possibility: the word ‘Vor-spiel’ has a resonance in v. 21: ‘Und Miriam sang ihnen vor. Vor-spielen (cf. Dutch; Iemand iets voor-spelen) = first performance
of a multichoral work. Also interesting – but not for Bach, but perhaps for Calov: discussion about the verb “atan” used here, meaning not singing but ‘answering’. Luther: ‘sang ihnen vor’, Hieronymus: ‘praecinebat’; KJV: And Miriam answered (cf. StV: antwoordde). This also suggests the word ‘responsorium’.

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Column 486 (fac. 41).
Ex 15 v. 17 And they came to Elim (that was the sixth station Numbers XXXIII. 9), where there were twelve springs of water and seventy palm trees (like the 12 heads of the tribes of Israel and 70 counselors in the Sanhedrin and the great counsel who were later chosen, and also like the 12 apostles and 70 disciples chosen and sent out by Christ in the New Testa­ment. Matthew X. Luke X) and they encamped there by the water. (are the numbers triggering Bach?)

…

Column 491 (fac. 42). Ex. 16 v. 32 [Bach inserts before beginning of passage: “Und Mose sprach” (And Moses spoke)] This is what the Lord has commanded: fill an omer with it to keep for your descendants so that one may see the bread that I fed you with in the wilderness when I led you out of Egypt.

Hypocrisy , falseness

Columns 498-499 (fac. 43).
Ex. 18 v. 21 Look around you among the peoples … for able … peo­ple … who fear God … truly (without falseness, wicked tricks, hypocrisy, and evil affecta­tions. That results from the fear of God where one has God before one’s eyes and relies de­fiantly on the One above. (original Deutsch: “pochet und trotzet auff den droben”)Then one will also become upright and will do with heartfelt desire and love what is just and will carry it out faithfully. Otherwise there is the appearance of all sorts of malice and hypocrisy in the world that one leads people around by the nose, thus twisting a wax nose onto the just, and before one looks around, good has been turned into evil and things that are unjust have been made to be just.)

Column 510 (fac. 44).
Ex. 20: 12 (… But parents must also care for their children, not just in matters of the body but, most of all, in matters of the soul, because they [parents] are in God’s position to which they must do honor. Know also how they [children] should honor their parents well: therefore a father shall punish his child like a judge, teach him like a doctor, preach to him like a pastor or bishop. If a father does these things he can stand before God; if he does not do them he will get his just payment from God in due time… .) Inhoudelijke trigger, of gewoon mooi gezegd? Well said, nicely put)

Column 541 (fac. 45). Ex 25: 10 Of the Ark of the Covenant. v. 10 Make an ark of acacia wood (v. 5 in that respect) two cubits and a half shall be its length, a cubit and a half its breadth, and a cubit and a half its [Bach strikes through “Länge” (length) and writes in “Höhe” (height). ]

Twelve numbered gemstones

Columns 557-558 (fac. 46). Ex. 28: 17-20
[Bach numbers the 12 gemstones set in the breastplate of the High priest’s garment (4 rows of 3). He also underlines their names in the commentary. The entire passage is emphasized with marginal markings. Modern exegetes confess they don’t always know with certainty which Hebrew name represents which gemstone. Calov offers the name, a full description, and the meaning (always related to Christ’s salvific work). Everything in God’s Word makes sense – is his deepest conviction; and preaches the one true gospel. This section is a fine example of how his hermeneutics works. Bach’s entry and marking (complete section!) is in color red.]

.v. 20 The fourth row a beryl, an onyx, and a jasper marking and underlining in red ([Bach: #1] the sardius appears in the form of fire with a simultaneous blood color and is used in [in­struments] of fright: it signifies Christ’s ardent love and His triumphant passion which brought fright to the devil himself. Genesis Ill. 15. [Bach: #2] Topaz has a heavenly and golden color, referring to the heavenly and golden holiness of Christ and serves to mollify sadness and ill humor, etc. In that Christ’s service is far stronger, [Bach: #3] the emerald is quite green to make herbs and air green and to quicken the eyes, which applies nicely to Christ through whom the faithful are quickened; and just as emerald serves to counteract poison, so Christ’s service and perfect obedience works to counteract the poison of Satan, sin, and hell. In the second row [Bach: #4] the carbuncle, as the Septuagint Greek and the Latin translators named it, is like a burning coal and is invulnerable to the power of fire. This signifies Christ, the light of the world which withstands the fire of God’s wrath. [Bach: #5] the sapphire has a heavenly color, Exodus XXIV. 10. and glistens with small golden markings and is used against the scorpion’s poison. Christ shines like a sapphire thanks to heavenly light, brilliance, and majesty, with golden markings of love, and He heals the torment of the hellish scorpion. [Bach: #6] The diamond is the most precious jewel of all because of its brilliance and power and because it subdues vehement poison: which to Christ applies through divine brilliance and glorious power against the poison of sin. In the third row is [Bach: #7] a jacinth. [German: lyncurer] Others, because this stone is unknown, set a hyacinth [underlined with dots], pleasing to the eyes because of its violet brilliance and serving against deathly illness, by which Christ’s gentleness and sweet friendliness are represented, quickening the eyes and senses and strengthening us in illness. [Bach: #8] Agate is black, but with white markings, and warms the heart. That Christ accomplishes with the black color of His passion, but the white markings of His innocence quicken the heart. [Bach: #9) Amethyst is of purple color, similar to violet, and gives off also a mild glow of flame: it represents modesty and purple virtue which overcomes drunkenness and applies to Christ’s moderation and priestly adornment, through whose power not only drunkenness but also all evil pleasures and desires are resisted. In the fourth row is [Bach: #10) the chrysalith which has partially a color of gold and partially of sea green and which signifies the golden majesty and white purity and holiness of Christ, by which Christ’s power can be turned towards all terrified Christians. [Bach: #11] The onyx is reddish and white, as these colors combine in Christ, especially Song of Solomon V. 10. and serves to strengthen the eyes, Revelation III. 16. [Bach: #12] Jasper is beautifully green with bright markings and is very strong. Christ makes things green and His blood has strength and power against sickness and dire peril, both spiritual and physical) they shall be set in gold in all the rows (Hebrew in their filling, that is in their appointed settings which they shall oc­cupy or into which they shall be set. Chapter XXV. 7.)

Column 559 (fac. 47) marking in red – Bach triggered by ‘Urim Thummim’… what’s that?
Ex 28: v. 30 And shall mount on the breastplate of the office light and justice (what that was, one no longer knows. In Hebrew it is called Urim and Thummim Leviticus VIII. 24. Numbers XXIV. 11. [These references passages are incorrect; perhaps Calov intended Lev. VIII. 8. and I Samuel XIV. 41. -Editor] by which the light of truth and recognition and the justice of lawfulness is modeled; the true illumination and perfect justice of our High Priest Jesus Christ who was given to us in wisdom and justice. I Corinthians I. 30.) and they shall be upon Aaron’s heart, when he goes in before the Lord; thus Aaron shall bear the office of the children of Israel upon his heart continually before the Lord.

Column 560 (fac. 47). marking in red Curious Bach
Ex 28: v. 36 And you shall make a forehead-plate of fine gold and engrave on it as a signet is carved out “the Holiness of the Lord” (these two words are coined upon golden plates and indicate that the Lord had sanctified the high priest through His Holiness and the gifts and offerings that he brings are pleasing and holy in the eyes of God. On the example of Christ in whom all is pleasing Ephesians I. 6.)

Columns 565-566 (fac. 48). marking in red Still curious Bach
Ex. 29: 18 v. 24 And you shall lay everything in the hands of Aaron and his sons and wave it before the Lord. (the Hebrew word indicates a kind of movement forward and backwards Exodus XXV. 20. [inaccurate; perhaps Calov intended Leviticus XXIII. 20 or Numbers VI. 20-Editor]or more correctly, back and forth as the power of Christ’s sacrifice extends itself forwards and backwards through all mankind, people who have lived and those who will yet come; thus the offerings are first lifted upward and then are drawn down and following this up and down motion [Bach corrects the misprinted “Mittergang” (mid-motion) to “Niedergang” (down motion)] it is moved left and right to form the cross of Jesus. As Lyra observes.)

Column 567 (fac. 49). marking in red
Ex. 29: v. 37 Seven days you shall make atonement for the altar and [Bach in­serts the missing word “weihen” (consecrate)] it (in the consecration of the altar which occurred then for the first time so that in its use no sin would be committed and so that the gift of the altar itself would be consecrated Matthew XXIII. 29. [19-Editor]. Also in memory: God did not want offerings brought to Him in any other place but that which was consecrated II Kings XVI. 11. 12. Ezekiel XVI. 24. and as a model of the true altar in Christ which alone is pleasing to God. Hebrews XIII. 10. For the consecration of the altar one bull is to be sacrificed daily for all seven days – and not only two rams daily, as is suggested in v. 36) and the altar shall be most holy; whoever touches the altar shall become holy.

and spices

[As with the gemstones in ch. 28, here the spices are underlined]

Column 572 (fac. 50). marking in red
Ex. 30: 24 And of cassia (through cinnamon is represented the expulsion of poison from hell’s serpents and the illumination of our dark vision; through kalmus which eliminates excessive moisture is indicated the love of our Savior, through whom the multitude of sins are controlled and covered: cassia works against adder bites, as Christ’s death counteracts the bites of hellish serpents. Genesis III. 15.) five hundred (schekels) according to the schekel – of the sanctuary and of oil from the olive tree (by that is indicated that all spiritual gifts flow from the olive tree of the Holy Spirit) one hin. See chapter XXIX. 40.)

Columns 573-574 (fac. 51). marking in red
Ex. 30 v. 34 And the Lord said to Moses: Take spices, balsam, stacte, galbanum, and pure incense, of each there shall be an equal part (Balsam is a heart strengthener and gives off a sweet aroma, like the prayer of a believer. Stacte heats and dries: through prayer the heart can be warmed and the impure are dried and healed. Syrach XXXVIII James V. Onycha is omitted in the German and Latin Scripture [i.e.: this spice is mentioned in the Hebrew original, and added by Calov], a spice whose white color represents pure prayer, without hypocrisy, the loveliness and power to heal the wound of the heart, and the prayer of the believer in the power of Christ’s merit. Galbanum, when ignited, kills serpents; prayer, when powerful, kills the hellish serpent. Incense drives out stench and purifies the air; prayer drives out putrid sins and purifies the spirit. The crushing of the spices represents the pounding or crushing of the spirit and the prayer of penance. Psalm LI. 19. Isaiah LVII. 16. The place­ment before the throne of grace indicates that prayer must occur at the true throne of mercy, in Christ.)[in German: ‘Die Stellung vor den Gnaden-Stuel deutet / das Gebet müsse durch Christum den rechten Gnaden-Stuel geschehen’ (= Gnaden-thron, Gnadenstuhl)]

Column 598 (fac. 52) marking in red still interested to understand
Ex. 25 v. 22 So they came, both men and women, all who were willing, and brought pins, earrings, (also other kinds of) rings, and bracelets and all sorts of gold objects, everyone brought gold in offering to the Lord *(these two words “heben” and “weben” (lifting and waving) we must further define and differentiate: for a sacrifice or gift in worship to God is called a “Hebe”, a lift offering, held straight upwards to the Lord. A “Webe” means however that one waves the object in the four directions, east, west, south, and north.)*

Column 599 (fac. 53). Ex 25 v. 30 And Moses spoke to the children of Israel: Behold, the Lord has called by name Bezalel, the son of [Bach strikes through “Levi” and inserts “Uriel], son of Hur, of the tribe of Judah.

Column 606 (fac. 54). marking in red
Ex. 37 v. 24 From a hundred-weight of pure gold (that makes 18,000 Reichsthaler) he made it [the lampstand] and all its utensils (chapter XXV. 39.)

Money, money, money… (the offering)

Column 609-610 (fac. 55). marking in red
Ex 38 v. 24-25

 Column 609  Ex. 38:24
All the gold that was used in all the construction of the sanctuary, gold given in offering, is twenty-nine talents, seven hundred thirty shekels by the shekel of the sanctuary (which must be the most accurate measurement of offering in the sanctuary and equals half a Reichsthaler; by which these 29 talents, each talent being 18,000 Reichsthaler, had a value of 520,000 Reichsthaler, and in addition there were 730 shekels in silver shekels, making 365 Reichsthaler. But in gold shekels, because 12 silver shekels equal one gold shekel, this equals 4,380 Reichsthaler. These two sums together; the talents and the shekels of gold, add up to 526,380 Reichsthaler, or 5¼ tons of gold and 1,380 Reichsthaler.) 25 Of silver which came from the congregation there were a hundred talents and a thousand seven hundred seventy-five shekels (the hundred talents have a value of 1,550.000 Reichsthaler, and added to this 1,775 shekels of silver equaling 887½ , there is a total of 150,887½ Reichsthaler. When the sums of gold and silver are added together we get 677,267½ Reichsthaler or 4¾  tons of gold and 2267½ Reichsthaler.) [A talent in English = Zentner in German.]
Column 610 Ex 38:29The offering of bronze [german: Ertzes] was seventy talents, two thousand four hundred shekels (according to Agricola’s* calculation this equals 4,072 Reichsthaler; when we then add this to the sums of gold and silver weget 681,339 Reichsthaler; which makes 778,673 Meissen Guldens out of which to take the blessing of God and the wealth of the people that they were able to contribute nearly eight tons of gold into the Tent of Meeting, and would have given still more if Moses, following the foreman’s counsel, had not deemed it unnecessary. Not to mention the treasure that the jewels and other materials would have amounted to. And the collection, or payment of the contribution.)
[Bach writes in the margin (at *) “Die Sum[m]a der freijwilligen Opfer beträgt fast in die acht Ton[n]en Goldes” (The sum of the free-will offerings amounts to almost eight tons of gold.) Makes the impression of re-calculation by Bach based on the numbers/weights/valuta mentioned (and underlined) in the commentary]

Column 612 (fac. 56). marking in red
Ex 39 v. 21 And the breastplate was bound by its rings to the rings of the body cloak ephod with a yellow lace, so that it would lie firmly upon the ephod and not become loose, as the Lord had commanded Moses. (in this long description there is no mention of Urim and Thummim, from which we might conclude that these other jewels were not included, only the interpretation of those on Aaron’s official shield, especially Exodus XXVIII. 30.)

Maria boodschap

Column 617 (fac. 57) in red (but the ink was bijna op..)
Ex 40:17 Thus the tabernacle was erected in the second year (after the journey out of Egypt) on the first day of the first moon (the construction was in the month of Nisan as a foreshadowing [german: zum Fürbild der gnadenreichen Empfängnis Chirsti] of the merciful conception of Christ, which happened on the 25th of March, corresponding to the month of Nisan, according to which the festival of the conception of Christ is celebrated on the same day in proper Christendom. [German: in der werthen Christenheit]Then on the same day the true tent of the holiest temple of the body of Christ was completed by the glory of the eternal son of God in which the fullness of God physically dwells, Colossians II. 9. which is also compared to the temple [german: der Hütten] John I. 14.)

Column 619 (fac. 58) in red Ex 40:34 Then a cloud(which arose from Moses’s tent Exodus XXXIII. 7.) covered the tent of meeting [german: die Hütte des Stiftes] (Here is enacted what God promised Exodus XXV. 8. compare II Chronicles V. 14. Ezekiel ill. 4. 5.) and the glory of the Lord(which is separate from the cloud as a special exceptional revelation of divine glory and was a glorious and uncommon brilliance of light not like the shine of the luminous cloud) filled the tabernacle [german: Wohnung] (Numbers IX. 25. [15-Editor] as also happened when the temple of Solomon was erected. II Kings VIII. 18.)

NB: This section has to be read together with 1-2 Chronicles, where Bach gives his opinion on what this means for the Church, its Musik, and ‘God’s presence’ (Gnadengegenwart). There is more reflection (cohaerenz, concordantie, Schrift met schrift uitleggen, cf. the titlepages) than often considered. The word ‘Fürbild’ – foreshadowing :  type/anti-type: Bach is familiar with the typological hermeneutiecs of Calov/Luther.

Leviticus – 3 Mose

Column 666 (fac. 59) marginal markings with red ink
chapter: not-kosher creatures.

Lev. 11 v. 20 Everything that moves after the manner of birds and goes upon all fours (that both fly and have four feet) that shall be an abomination to you.
v. 21 However you may eat those winged creatures that walk on all fours and do not hop on the ground with two legs.
v. 22 Of them you may eat: the Arbe according to its kind, the Selaam according to its kind, the Hargol according to its kind, and the Hagab) according to its kind (these four creatures are not found in our area although the ‘Arbe’ and the ‘Hagab’ are often thought to be the same as common grasshoppers which are also four-legged creatures, but it is more accurate to use the Hebrew names the way we do with ‘Hallelujah’ and other foreign words.)

Column 694 (fac. 60)  
Lev. 16 v. 23 And Aaron shall go into the tent of meeting and take off the linen garments that he had put on when he went into the holy place(garbed himself to enter v. 4) and leave them there(at the holy place). 24 And he shall bathe his body with water(from the brass handbowl) (wash away; not that he had [Bach inserts “nicht” (not)] become pure in the holy place but rather to show that all impurity of sins, both his and those of the people, had been removed, just as they had removed the bodily impurity from their hands and feet.)

The life of the flesh (soul) is in the blood

Column 698 (fac. 61). Marginal markings in red
Prohibition on the eating of ‘blood’ and why

Lev. 17 v. 10 If any man of the house of Israel or of the strangers that sojourn among them eats blood, against that person I will set my face (to look upon him with a face of wrath as an enemy) and will cut him off from among his people (so that he would have no place among the people ‘of God. Leviticus III. 17. chapter VII. 16. Deuteronomy XII. 23.)
v. 11 For the life of the flesh is in the blood (the life not only of humans but also of animals has its essence and home in the blood so that it appears that anyone who eats the blood of animals wants to devour them wholly, which is tyrannical. However, such Levitical commandment does not bind Christians, even though in the earliest churches, so that the Jews would not be angered, for a period of time it was forbidden to eat the blood, Acts XV. 29.) and I have given it for you upon the altar so that your souls are atoned by this (by the blood of animals], for the blood(and the life of animals which lies in their blood) is the atonement for life.

Lev18:16 – NB: Your brother’s wife & the law on the levirate

Column 702 (fac. 62).

[Bach writes in the margin, “NB Scheinet dem Gesetze (so da ordnete dass ein Bruder seinem verstorbenen Bruder Saamen erwecken sollt) contrair zu seyn. usw” (Appears to be contrary to the law which prescribes that a brother should raise up seed for his dead brother, etc.). Explanation: The law on the ‘levirate’ says you should ‘marry’ your brother’s wife (after your brother has died) and have sex with her to provide a child for your brother’s lineage. Bach reacts more to Calov’s addition (‘if he should die’ wenn derselbe stirbet), than to the biblical text itself. Also noteworthy. Bach does NOT underline the second option: separation, for not relevant concerning the levirate. He reads with akribia)

Labor on Easter?

Column 726 (fac. 63). Marginal markings in red
about the sabbath, and the feasts, (Pesach)
Lev. 23 v. 8 And you shall bring offerings to the Lord seven days (in thanksgiving as remembrance for the deliverance from captivity in Egypt and for the dedication of the faithful coming salvation of Christ from the spiritual captivity. Hebrews II. 14.); the seventh day shall be called holy. When you come together you shall also perform no laborious work.(as on the first day. The days between the first and the last days of Easter you can perform labor.)

Column 727 (fac. 64).Marginal markings in red
Lev. 23:11 (that such first fruit is pleasing unto God and that He will bless you henceforth with your grain crops, which He allots to us as a generous [Bach inserts “Meister (master)] of food provisions, so that all bodily creatures now living will be abundantly fed.)

Column 749 (fac. 65).
Lev. 26 v. 38 And you shall not(for fear and trembling) be able to stand up against your enemies. And you shall perish among the nations and the land of your enemies shall eat you up. (You must die in exilio and in suffering, as has happened to a good part of the Israelites in the seventy-year Babylonian captivity: such things the surviving jews even un til this day must experience following their destruction and dispersion for 1600 [Below this number, Bach writes “1700”] years.)

Fruit of conversion

Column 750 (fac. 65).
about the ‘Frucht der Bekehrung zu Gott’
Lev. 26: 41 Darumb will ich auch ihnen entgegen wandeln … und will sie in ihrer Feinde Land wegtreiben / da wird sich ja ihr unbeschnittenes Herz demüthigen … und denn werden sie ihnen die Straffe ihrere Missethat gefallen lassen. (That is, just as they took pleasure in their sin and were repulsed by my laws thus will they also find pleasure and delight in the punishment, and say: O what justice has been done to us, our cursed sin may be thanked; that is what we get for it. O justice, dear God, o justice! And those are words and thoughts of a sincere penance and regret which are formed from the depth of the heart and they learn to spit at themselves “phooey upon you; what have I done?” That pleases God that He again becomes merciful. Therefore we have translated the word “misdeed” as punishment of misdeed in order to give such understanding. Otherwise, it would mean that they would take pleasure in the misdeed. It is to be understood just so: The land enjoys its holiday, that is, it speaks: God was right with his punishment that the land must lie barren so that the people’s desire would long for it. Such words are also found is Isaiah XL. 2. dismissa est iniquitas, id est, placita et accepta poena pro iniquitate ejus, id est, per Christum est satisfactum pro ea. For that is the purpose of the punishment of God, not that men are ruined, rather that they be converted and live again. Ezekiel XVIII 23. 32. XXXIII. 10. 11.)

Columns 752-753 (fac. 66).
Lev 27, v. 7 And if the person is sixty years old and upward, then you shall place a value of [Bach overwrites “fünfzig” (fifty) to form “fünfzehen” (fifteen)] shekels(about 7 1/2 Reichsthaler) if it is male: a female, however, a value of ten shekels.(That is about 5 Reichsthaler; for in old age they can perform only smaller services.)

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continue with Numeri and Deuteronomium