17:10 So Joshua fought against Amalek just as Moses had instructed him; 2 and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, 3 then Israel prevailed, but whenever he would rest 4 his hands, then Amalek prevailed. 17:12 When 5 the hands of Moses became heavy, 6 they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, 7 and so his hands were steady 8 until the sun went down. 17:13 So Joshua destroyed 9 Amalek and his army 10 with the sword. 11
17:14 The Lord said to Moses, “Write this as a memorial in the 12 book, and rehearse 13 it in Joshua’s hearing; 14 for I will surely wipe out 15 the remembrance 16 of Amalek from under heaven.
33:1 The Lord said to Moses, “Go up 23 from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath 24 to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 25
22:29 Do you see a person skilled 32 in his work?
He will take his position before kings;
he will not take his position 33 before obscure people. 34
1 tn This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,” and the fact that Joshua was to choose from Israel, as well as the fact that there is no article on “men,” indicates he was to select some to fight.
2 tn The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explaining what Joshua did that was in compliance with Moses’ words.
3 tn The two verbs in the temporal clauses are by וְהָיָה כַּאֲשֶׁר (vÿhaya ka’asher, “as long as” or, “and it was that whenever”). This indicates that the two imperfect tenses should be given a frequentative translation, probably a customary imperfect.
4 tn Or “lower.”
5 tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.
6 tn The term used here is the adjective כְּבֵדִים (kÿvedim). It means “heavy,” but in this context the idea is more that of being tired. This is the important word that was used in the plague stories: when the heart of Pharaoh was hard, then the Israelites did not gain their freedom or victory. Likewise here, when the staff was lowered because Moses’ hands were “heavy,” Israel started to lose.
7 tn Heb “from this, one, and from this, one.”
8 tn The word “steady” is אֱמוּנָה (’emuna) from the root אָמַן (’aman). The word usually means “faithfulness.” Here is a good illustration of the basic idea of the word – firm, steady, reliable, dependable. There may be a double entendre here; on the one hand it simply says that his hands were stayed so that Israel might win, but on the other hand it is portraying Moses as steady, firm, reliable, faithful. The point is that whatever God commissioned as the means or agency of power – to Moses a staff, to the Christians the Spirit – the people of God had to know that the victory came from God alone.
9 tn The verb means “disabled, weakened, prostrated.” It is used a couple of times in the Bible to describe how man dies and is powerless (see Job 14:10; Isa 14:12).
10 tn Or “people.”
11 tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).
12 tn The presence of the article does not mean that he was to write this in a book that was existing now, but in one dedicated to this purpose (book, meaning scroll). See GKC 408 §126.s.
13 tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.
14 tn Heb “in the ears of Joshua.” The account should be read to Joshua.
15 tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out” – but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.
16 sn This would seem to be defeated by the preceding statement that the events would be written in a book for a memorial. If this war is recorded, then the Amalekites would be remembered. But here God was going to wipe out the memory of them. But the idea of removing the memory of a people is an idiom for destroying them – they will have no posterity and no lasting heritage.
17 tn Heb “and he arose” meaning “started to go.”
18 tn Heb “and.”
19 tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).
20 tn The verb in this clause is a progressive imperfect.
21 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
22 sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.
23 tn The two imperatives underscore the immediacy of the demand: “go, go up,” meaning “get going up” or “be on your way.”
24 tn Or “the land which I swore.”
25 tn Heb “seed.”
26 tn Heb “and it happened/was.”
27 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).
28 tn Heb “for one.”
29 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.
30 tn Or “congregation” (KJV, ASV, NASB, NRSV).
31 sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).
32 sn The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).
33 tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (life) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.
34 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).