16.18 No shortage, quoted in 2 Cor 8.15. Needed, lit. “eats” each took the quantity appropriate to his family size.
16.19 Leave…over, another evocation of Passover (rendered let…remain in 12.10).
16.20 Bred, a unique Hebrew verb meaning “to crawl with,” cognate to worms in v. 24. Foul, rendered stank in 7.21. Was angry. The root meaning is “to foam (at the mouth).”
16.21 Each needed. See note on 16.16.
16.22 Twice as much. See note on 16.5. Leaders, lit. the “elevated,” tribal chiefs (Num 8).
16.23 Commanded, lit. “spoken,” rendered “meant” in Lev 10.3, where it likewise introduces an explanation of the mysterious. Day of solemn rest, lit., “a (time of) cessation (from work),” cognate to sabbath (rested in v. 30; Gen 2.2–3). Cooking is forbidden on the sabbath (cf. 35.3). To be kept, another evocation of the Passover (12.6).
16.24 See note on 16.20.
16.26 God, like Israel, ceases to labor on the sabbath (Gen 2.2–3); the formula anticipates 20.9–10.
16.27 Some, lit. “they.”
16.28 You, plural. Instructions. See v. 4.
16.29 Stay…do not leave. The positive-negative combination typifies laws contrary to natural inclination, e.g., Deut 9.7; 15.7–8, 12–13. Jewish law interprets this to prohibit travel on the sabbath.
16.31 House of Israel, a rare usage, elsewhere in Exodus only in 40.38, possibly evoking the Passover again (12.3–4, 27). Manna. See note on 16.15. Coriander. Cf. Num 11.7. Made with, or dipped in (the Hebrew is elliptical). Honey. See Num 11.7.
16.32 An omer, lit. “an omerful.” See v. 16. Be kept. See note on 16.23; cf. the commemorative aspect of Passover (12.24–27).
16.33 To Aaron anticipates his priestly function; see note on 19.22. Before the LORD. See note on 16.9.
16.34 Covenant, the two stone tablets (25.16) or (metonymically) the ark (30.36), which would be anachronistic; but see note on 17.4–6. For safekeeping, rendered to be kept in vv. 23, 32.
16.35 A retrospective comment. Canaan. Cf. Josh 5.12.
16.36 An explanation called for by the fact that elsewhere in the Torah an omer is a sheaf of grain, not a measure, and that elsewhere a tenth of an ephah is an issaron (one-tenth in 29.40). An ephah is 22 liters.
EXODUS 17
Water from the Rock
1From the wilderness of Sin the whole congregation of the Israelites journeyed by stages, as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. 2The people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?” 3But the people thirsted there for water; and the people complained against Moses and said, “Why did you bring us out of Egypt, to kill us and our children and livestock with thirst?” 4So Moses cried out to the LORD, “What shall I do with this people? They are almost ready to stone me.” 5The LORD said to Moses, “Go on ahead of the people, and take some of the elders of Israel with you; take in your hand the staff with which you struck the Nile, and go. 6I will be standing there in front of you on the rock at Horeb. Strike the rock, and water will come out of it, so that the people may drink.” Moses did so, in the sight of the elders of Israel. 7He called the place Massaha and Meribah,b because the Israelites quarreled and tested the LORD, saying, “Is the LORD among us or not?”
Amalek Attacks Israel and Is Defeated
8Then Amalek came and fought with Israel at Rephidim. 9Moses said to Joshua, “Choose some men for us and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with the staff of God in my hand.” 10So Joshua did as Moses told him, and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill. 11Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Amalek prevailed. 12But Moses’ hands grew weary; so they took a stone and put it under him, and he sat on it. Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the sun set. 13And Joshua defeated Amalek and his people with the sword.
14Then the LORD said to Moses, “Write this as a reminder in a book and recite it in the hearing of Joshua: I will utterly blot out the remembrance of Amalek from under heaven.” 15And Moses built an altar and called it, The LORD is my banner. 16He said, “A hand upon the banner of the LORD!c The LORD will have war with Amalek from generation to generation.”
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a That is Test
b That is Quarrel
c Cn: Meaning of Heb uncertain
17.1–7 Another version of the incident appears in Num 20.2–13.
17.1 Stages, journey stops; cf. Num 33.1. There was no water…to drink. Hebrew syntax favors “there was not (enough) water for the people to drink.”
17.2 Quarreled, not complained (as in v. 3; see note on 15.24); the term is one root of the site’s new compound name (v. 7; Num 20.3, 13). Moses. In 16.2; Num 20.2 Aaron too is addressed. Test, an echo of the two preceding episodes (15.25–26; 16.4) and root of the site’s new name (v. 7), but not reflected in Num 20. The two verbs are arranged in parallel clauses (see note on 3.15).
17.3 See note on 16.3. Although some versions read us…our, the traditional Hebrew text has the more personal “me…my.”
17.4 Cried, as in 14.15; 15.25. In contrast to Num 20.6, there is no shrine here at which to seek divine counsel. Stone. See 1 Sam 30.6.
17.5 Struck the Nile, and removed drinkable water from Egypt (7.21, 24). Num 20.8 lacks such a reference, perhaps on account of its magical aspect.
17.6 I, the Lord, visibly (see note on 13.21; see also Gen 18.22). Horeb. See note on 3.1. According to 19.1–2; Num 33.15, Sinai is the next journey stop. Strike. In Num 20.8 Moses and Aaron are to “command” the rock, making the same point that the Lord is responsible for the water but without manifesting the Lord’s presence there physically.
17.7 Massah and Meribah. Only the latter name is used in Num 20.13. Deut 33.8–9 pairs the two names in reference to an opaque episode in which the Levites proved loyal to God in time of rebellion (cf. 32.25–28); Massah alone occurs in Deut 6.16; 9.22. A chiastic parallelism (Test, Quarrel [see text notes b and c ], quarrel, test) closes the unit (see note on 3.22). Among us. See v. 6.
17.8–15 Typically, as in Assyrian annals and Xenophon’s Anabasis, a raggedy group on march is attacked by marauders. In the light of the preceding episode, the unmotivated attack may be a fight over water rights; but cf. Deut 25.7–9; 1 Sam 30.1–20.
17.8 Amalek, an Edomite tribe (Gen 36.12), said to dwell in the Negeb (Num 13.29). Rephidim. See v. 1; note on 17.6.
17.9 Joshua, Moses’ field commander, mentioned without his patronym, “son of Nun,” as if he were already introduced; he is described elsewhere as Moses’ young assistant (e.g., 33.11) and made his successor in Num 27. The name in Hebrew means “The LORD saves” (cf. Ex 2.17, which uses the same verb; see note on 2.17). Staff. See v. 5.
17.10 Hur, apparently a notable of the tribe of Judah, grandfather of the artisan Bezalel (31.2), paired here and in 24.14 with Aaron, who married Judean nobility (6.23); cf. note on 31.2.
17.11 The raised arms symbolize power and inspire morale. It is unclear whether Moses is holding up the staff (v. 9); cf. Josh 8.18–19. Prevailed, or “proved strong,” unrelated to the term rendered “prevailed” in Gen 32.28.
17.12 Weary, lit. “heavy” (see note on 14.24). Steady, in Hebrew cognate to believed in 14.31.
17.13 Defeated, lit. “weakened,” here antonymous to steady (v. 12); the Samaritan version adds “and smote.” Sword. See 13.18.
17.14 Reminder. Cf. 16.32–33. Book, any document (see note on 17.16); this is the first text Moses is told to write. Remembrance, judging by curses typical of ancient royal inscriptions a reference to posterity as well to the name Amalek; cf. Deut 25.17–19. King Saul is ordered to obliterate the Amalekites (1 Sam 15.2–3), but fails (see 2 Sam 1.1–10; Esth 3.1).
17.15 Altar, for commemor
ation, not necessarily thanksgiving (e.g., Judg 6.24). Banner, a Hebrew term from a root similar to test (v. 2).
17.16 Hand upon, or “monument to” (e.g., 1 Sam 15.12), perhaps a stele on which he wrote the inscription. Banner. The translation assumes a scribal error; the Hebrew and ancient versions have “seat,” referring perhaps to the stone on which Moses sat, hands raised (v. 12). The utterance is often understood as an oath gesture. The LORD, “Yah” (see note on 15.2). Generation, see Num 14.43–45; Judg 3.13; 6.3; 1 Sam 30.1–2.
EXODUS 18
Jethro’s Advice
1Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for his people Israel, how the LORD had brought Israel out of Egypt. 2After Moses had sent away his wife Zipporah, his father-in-law Jethro took her back, 3along with her two sons. The name of the one was Gershom (for he said, “I have been an aliena in a foreign land”), 4and the name of the other, Eliezerb (for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh”). 5Jethro, Moses’ father-in-law, came into the wilderness where Moses was encamped at the mountain of God, bringing Moses’ sons and wife to him. 6He sent word to Moses, “I, your father-in-law Jethro, am coming to you, with your wife and her two sons.” 7Moses went out to meet his father-in-law; he bowed down and kissed him; each asked after the other’s welfare, and they went into the tent. 8Then Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had beset them on the way, and how the LORD had delivered them. 9Jethro rejoiced for all the good that the LORD had done to Israel, in delivering them from the Egyptians.
10Jethro said, “Blessed be the LORD, who has delivered you from the Egyptians and from Pharaoh. 11Now I know that the LORD is greater than all gods, because he delivered the people from the Egyptians,c when they dealt arrogantly with them.” 12And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law in the presence of God.
13The next day Moses sat as judge for the people, while the people stood around him from morning until evening. 14When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, while all the people stand around you from morning until evening?” 15Moses said to his father-in-law, “Because the people come to me to inquire of God. 16When they have a dispute, they come to me and I decide between one person and another, and I make known to them the statutes and instructions of God.” 17Moses’ father-in-law said to him, “What you are doing is not good. 18You will surely wear yourself out, both you and these people with you. For the task is too heavy for you; you cannot do it alone. 19Now listen to me. I will give you counsel, and God be with you! You should represent the people before God, and you should bring their cases before God; 20teach them the statutes and instructions and make known to them the way they are to go and the things they are to do. 21You should also look for able men among all the people, men who fear God, are trustworthy, and hate dishonest gain; set such men over them as officers over thousands, hundreds, fifties, and tens. 22Let them sit as judges for the people at all times; let them bring every important case to you, but decide every minor case themselves. So it will be easier for you, and they will bear the burden with you. 23If you do this, and God so commands you, then you will be able to endure, and all these people will go to their home in peace.”
24So Moses listened to his father-in-law and did all that he had said. 25Moses chose able men from all Israel and appointed them as heads over the people, as officers over thousands, hundreds, fifties, and tens. 26And they judged the people at all times; hard cases they brought to Moses, but any minor case they decided themselves. 27Then Moses let his father-in-law depart, and he went off to his own country.
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a Heb ger
b Heb Eli, my God; ezer, help
c The clause because…Egyptians has been transposed from verse 10
18.1–27 Although Moses’ establishment of a judicial system appears to precede the legislation that follows, v. 5 places it at what seems to be Sinai, where the Israelites are reported to arrive in 19.1–2. To the juxtaposition of the Midianite priest Jethro and the Amalekites here, cf. the conjunction of Midian and Amalek in Judg 6.3, 33; 7.12. The chapter is marked by uncommon usages of biblical language: sent away (v. 2), rejoiced (v. 9), wear…out (v. 18), teach (v. 20), look for (v. 21), and the forms of them (v. 20) and decided (v. 26); some linguistic features are shared by 20.22–23.33.
18.1 Jethro. See note on 2.18. Heard. Cf. 15.14; see note on 1.17.
18.2–4 A comment resolving the contradiction between vv. 5–6 and (see note on) 4.20.
18.2 Sent away, in Deut 24.1 a term for divorce.
18.3 Gershom. See note on 2.22.
18.4 Father. See 3.6. Help. Cf. Gen 49.25. Pharaoh. See 2.15; 4.19.
18.5 Bringing, added in English to smooth the syntax; the verse reads lit. “Jethro, Moses’ father-in-law, and his sons and his wife, came…” Mountain of God. See 3.1; note on 18.1–27.
18.6 Sent word, in Hebrew “said,” but see v. 7. With…sons. In Hebrew the phrase sounds tacked on.
18.7 No reference is made here or below to Moses’ wife and sons; cf. note on 4.20. Unlike Genesis, Exodus through Deuteronomy concerns the entire people and not families per se. Bowed down and kissed. Cf., e.g., Gen 33.4–7; 2 Sam 14.33. Tent, presumably Jethro’s.
18.8 Told, as in 10.2 (tell). Egyptians. See note on 14.31. For Israel’s sake, rather “about” (Gen 21.25) or “on account of” (Gen 21.11) “Israel.” Hardship, in Hebrew cognate to unable (7.18), rendered “adversity” in Num 20.14. On the way. See 15.22–17.16.
18.9 Good, acts of good. To, for. From the Egyptians, lit. “from the hand of Egypt,” somewhat echoing v. 4; see note on 18.10.
18.10 Blessed be the LORD. Cf. Gen 14.20; see note on 1.17. Delivered, the verb used in vv. 4, 8–9, not the one translated “delivered” in Gen 14.20. From…Pharaoh, lit. “from the hand of Egypt and from the hand of Pharaoh,” echoing (see note on) 14.30.
18.11 I know. Cf. 5.2. Gods. See note on 15.11. From the Egyptians, lit. “from under the hand of Egypt,” an idiom for overturning foreign rule (e.g., 2 Kings 8.20; 13.5). The transposed clause (see text note a) may well belong in v. 10: Jethro celebrates the divine deliverance expansively. Dealt arrogantly with, or “acted with malice against” (see, e.g., 1.10), in Hebrew cognate to willfully attacks in 21.14 and alluded to in Neh 9.10.
18.12 Burnt offering, one wholly incinerated on an altar (20.24). Sacrifices. See note on 10.25. Bread, in the sense of “food” (Lev 3.11). The homage ritual often entails a meal shared by the deity and worshiper (e.g., 24.11; 32.6) just as ancient pacts were often so sealed (e.g., Gen 26.30). In the presence of God, in front of the mountain (v. 5).
18.13–16 Moses legislates ad hoc, case by case, in advance of the code that will issue from the Sinai revelation (chs. 20–23).
18.13 Sat, according to ancient custom (e.g., Judg 4.5), illustrated already in Ugaritic epic (mid-second millennium BCE).
18.14 This, Hebrew “this thing (lit. word),” a pun on dispute (v. 16).
18.15 To inquire of God, to seek an oracle (cf., e.g., Gen 25.22; see notes on 4.14; 4.15–16; 4.18–20); used of seeking prophetic oracles (e.g., 1 Sam 9.9; 2 Kings 8.8; Ezek 20.1) and later of scriptural exegesis (Ezra 7.10).
18.16 Dispute, a legal case (v. 19), lit. “a word.” They come, in Hebrew “he (the people, v. 15) comes” or “it (the case) comes” 22.9 favors the latter. Person, lit. “man” it is unclear whether a woman could personally initiate or appear in a litigation. Another, lit. “his fellow.” Instructions. See note on 16.4. The Hebrew cognate verb is used of priestly “instruction” or “teaching”(e.g., Deut 17.10; 33.10).
18.17–23 In Deut 1.9–18 Moses credits himself with setting u
p the judicial system.
18.17 What, Hebrew “the thing” (see note on 18.14).
18.18 Wear…out, the less common form of the Hebrew verbal root, punning on the verbs “to be foolhardy” (e.g., Deut 32.6; 1 Sam 25.25) and “to confound” (e.g., Gen 11.7, 9). Task, lit. “thing” (see note on 18.14). Alone, the same word rendered “all by myself” in Deut 1.12.
18.19 Counsel. See Num 10.29–32. God, the oracle (see note on 18.15), punning in Hebrew on God be with you. Cases, another pun (see note on 18.16) since an oracle “speaks” (see notes on 4.14; 4.15–16). Typically (cf. Abigail, 1 Sam 25.2, 25) Jethro’s wisdom is demonstrated by his wit.
18.20 Teach connotes illumining and admonishing. The way. Israel’s actual way in the wilderness is attributed to Jethro’s eyes (Num 10.31). Things, lit. “acts.”
18.21 Cf. Deut 1.13. You should also, or “You yourself.” Look for, and find (cf. the use of “see,” rendered “provide” in Gen 22.8; 1 Sam 16.1), elsewhere “to prophesy” and therefore perhaps another pun (see note on 18.19). Able. Other nuances are “worthy” (1 Kings 1.42) and “valiant” (1 Sam 14.52). Dishonest gain. Cf. 23.6–8. Officers, elsewhere used militarily; the judicial levels and divisions seem artificial.
18.22 Sit as judges, lit. “judge,” but see vv. 13–14. You. Under the monarchy the king acts as chief judge (e.g., 2 Sam 15.2; 1 Kings 3.16–28). Decide, “judge.” Easier, lit. “lighter,” the antithesis of heavy (v. 18).
18.23 This. See note on 18.14. And God so commands you, or “when the oracle directs you.” Endure, lit. “stand,” punning perhaps on sat/sit (vv. 13–14). Home, lit. “place.”
18.24 Listened. See v. 19.
18.26 Brought…decided, “would bring…would judge” (see note on 18.22).
18.27 Let…depart, the same Hebrew verb rendered let…go in the liberation formula (see note on 3.19).
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