Judges 3:13

3:13 Eglon formed alliances with ¹  the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees.

Judges 3:27

3:27 When he reached Seirah, ²  he blew a trumpet ³  in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. ⁴ 

Judges 5:14

5:14 They came from Ephraim, who uprooted Amalek, ⁵ 

they follow ⁶  after you, Benjamin, with your soldiers.

From Makir leaders came down,

from Zebulun came ⁷  the ones who march carrying ⁸  an officer’s staff.

Genesis 14:7

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ⁹  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

Exodus 17:8

Victory over the Amalekites

17:8 ¹⁰ Amalek came ¹¹  and attacked ¹²  Israel in Rephidim.

Exodus 17:1

Water at Massa and Meribah

17:1 ¹³ The whole community ¹⁴  of the Israelites traveled on their journey ¹⁵  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ¹⁶  Now ¹⁷  there was no water for the people to drink. ¹⁸ 

Exodus 15:7

15:7 In the abundance of your majesty ¹⁹  you have overthrown ²⁰ 

those who rise up against you. ²¹ 

You sent forth ²²  your wrath; ²³ 

it consumed them ²⁴  like stubble.

[3:13]  ¹ tn Heb “and he gathered to him.”

[3:27]  ² tn Heb “When he arrived.”

[3:27]  ³ tn That is, “mustered an army.”

[3:27]  ⁴ tn Heb “now he was before them.”

[5:14]  ⁵ tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).

[5:14]  ⁶ tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.

[5:14]  ⁷ tn The word “came” is supplied in the translation for clarification and for stylistic reasons.

[5:14]  ⁸ tn Or possibly “who carry.”

[14:7]  ⁹ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[17:8]  ¹⁰ sn This short passage gives the first account of Israel’s holy wars. The war effort and Moses’ holding up his hands go side by side until the victory is won and commemorated. Many have used this as an example of intercessory prayer – but the passage makes no such mention. In Exodus so far the staff of God is the token of the power of God; when Moses used it, God demonstrated his power. To use the staff of God was to say that God did it; to fight without the staff was to face defeat. Using the staff of God was a way of submitting to and depending on the power of God in all areas of life. The first part of the story reports the attack and the preparation for the battle (8,9). The second part describes the battle and its outcome (10-13). The final section is the preservation of this event in the memory of Israel (14-16).

[17:8]  ¹¹ tn Heb “and Amalek came”; NIV, NCV, TEV, CEV “the Amalekites.”

[17:8]  ¹² tn Or “fought with.”

[17:1]  ¹³ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ¹⁴ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ¹⁵ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ¹⁶ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ¹⁷ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ¹⁸ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[15:7]  ¹⁹ sn This expression is cognate with words in v. 1. Here that same greatness or majesty is extolled as in abundance.

[15:7]  ²⁰ tn Here, and throughout the song, these verbs are the prefixed conjugation that may look like the imperfect but are actually historic preterites. This verb is to “overthrow” or “throw down” – like a wall, leaving it in shattered pieces.

[15:7]  ²¹ tn The form קָמֶיךָ (qamekha) is the active participle with a pronominal suffix. The participle is accusative, the object of the verb, but the suffix is the genitive of nearer definition (see GKC 358 §116.i).

[15:7]  ²² sn The verb is the Piel of שָׁלַח (shalakh), the same verb used throughout for the demand on Pharaoh to release Israel. Here, in some irony, God released his wrath on them.

[15:7]  ²³ sn The word wrath is a metonymy of cause; the effect – the judgment – is what is meant.

[15:7]  ²⁴ tn The verb is the prefixed conjugation, the preterite, without the consecutive vav (ו).