Keluaran 17:9-14

17:9 So Moses said to Joshua, “Choose some of our ¹  men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.”

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.

Keluaran 24:13

24:13 So Moses set out ¹⁷  with ¹⁸  Joshua his attendant, and Moses went up the mountain of God.

Keluaran 32:17

32:17 When Joshua heard the noise of the people as they shouted, ¹⁹  he said to Moses, “It is the sound of war in the camp!”

Bilangan 11:28

11:28 Joshua son of Nun, the servant ²⁰  of Moses, one of his choice young men, ²¹  said, ²²  “My lord Moses, stop them!” ²³ 

Bilangan 14:6

14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments.

Bilangan 27:18

27:18 The Lord replied ²⁴  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ²⁵  and lay your hand on him; ²⁶ 

Ulangan 31:23

31:23 and the Lord ²⁷  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ²⁸ 

[17:9]  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.

[17:10]  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.

[17:11]  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.

[17:11]  ⁴ tn Or “lower.”

[17:12]  ⁵ tn Literally “now the hands of Moses,” the disjunctive vav (ו) introduces a circumstantial clause here – of time.

[17:12]  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.

[17:12]  ⁷ tn Heb “from this, one, and from this, one.”

[17:12]  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.

[17:13]  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).

[17:13]  ¹⁰ tn Or “people.”

[17:13]  ¹¹ tn Heb “mouth of the sword.” It means as the sword devours – without quarter (S. R. Driver, Exodus, 159).

[17:14]  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.

[17:14]  ¹³ tn The Hebrew word is “place,” meaning that the events were to be impressed on Joshua.

[17:14]  ¹⁴ tn Heb “in the ears of Joshua.” The account should be read to Joshua.

[17:14]  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.

[17:14]  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.

[24:13]  ¹⁷ tn Heb “and he arose” meaning “started to go.”

[24:13]  ¹⁸ tn Heb “and.”

[32:17]  ¹⁹ sn See F. C. Fensham, “New Light from Ugaritica V on Ex, 32:17 (br’h),” JNSL 2 (1972): 86-7.

[11:28]  ²⁰ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ²¹ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ²² tn Heb “answered and said.”

[11:28]  ²³ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[27:18]  ²⁴ tn Or “said.”

[27:18]  ²⁵ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ²⁶ sn This symbolic act would indicate the transfer of leadership to Joshua.

[31:23]  ²⁷ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ²⁸ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.