2 Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away,
3 and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”.
4 The name of the other was Eliezer, for he said, “My father’s God was my help and delivered me from Pharaoh’s sword.”
5 Jethro, Moses’ father-in-law, came with Moses’ sons and his wife to Moses into the wilderness where he was encamped, at the Mountain of God.
6 He said to Moses, “I, your father-in-law Jethro, have come to you with your wife, and her two sons with her.”
7 Moses went out to meet his father-in-law, and bowed and kissed him. They asked each other of their welfare, and they came into the tent.
8 Moses told his father-in-law all that Yahweh had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardships that had come on them on the way, and how Yahweh delivered them.
9 Jethro rejoiced for all the goodness which Yahweh had done to Israel, in that he had delivered them out of the hand of the Egyptians.
10 Jethro said, “Blessed be Yahweh, who has delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who has delivered the people from under the hand of the Egyptians.
11 Now I know that Yahweh is greater than all gods because of the way that they treated people arrogantly.”
12 Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God. Aaron came with all the elders of Israel, to eat bread with Moses’ father-in-law before God.
13 On the next day, Moses sat to judge the people, and the people stood around Moses from the morning to the evening.
14 When Moses’ father-in-law saw all that he did to the people, he said, “What is this thing that you do for the people? Why do you sit alone, and all the people stand around you from morning to evening?”
15 Moses said to his father-in-law, “Because the people come to me to inquire of God.
16 When they have a matter, they come to me, and I judge between a man and his neighbor, and I make them know the statutes of God, and his laws.”
17 Moses’ father-in-law said to him, “The thing that you do is not good.
18 You will surely wear away, both you, and this people that is with you; for the thing is too heavy for you. You are not able to perform it yourself alone.
19 Listen now to my voice. I will give you counsel, and God be with you. You represent the people before God, and bring the causes to God.
20 You shall teach them the statutes and the laws, and shall show them the way in which they must walk, and the work that they must do.
21 Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
22 Let them judge the people at all times. It shall be that every great matter they shall bring to you, but every small matter they shall judge themselves. So shall it be easier for you, and they shall share the load with you.
23 If you will do this thing, and God commands you so, then you will be able to endure, and all these people also will go to their place in peace.”
24 So Moses listened to the voice of his father-in-law, and did all that he had said.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 18:24This was the admonition of Raguel; and Moses received his advice very kindly, and acted according to his suggestion. Nor did he conceal the invention of this method, nor pretend to it himself, but informed the multitude who it was that invented it: nay, he has named Raguel in the books he wrote, as the person who invented this ordering of the people, as thinking it right to give a true testimony to worthy persons, although he might have gotten reputation by ascribing to himself the inventions of other men; whence we may learn the virtuous disposition of Moses
This was the admonition of Raguel; and Moses received his advice very kindly, and acted according to his suggestion. Nor did he conceal the invention of this method, nor pretend to it himself, but informed the multitude who it was that invented it: nay, he has named Raguel in the books he wrote, as the person who invented this ordering of the people, as thinking it right to give a true testimony to worthy persons, although he might have gotten reputation by ascribing to himself the inventions of other men; whence we may learn the virtuous disposition of Moses
Josephus, Antiquities of the Jews, Antiquities 3.4.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 18:2–6AFTER HIS HAVING SENT HER AWAY — When God said to him in Midian, (Exodus 4:19, 20) “Go, return to Egypt … and Moses took his wife and his sons etc…. and Aaron went forth towards him and met him at the Mount of God”, he (Aaron) said to him, “Who are these?” He answered him, “This is my wife whom I married in Midian and these are my children”. He, thereupon, asked him, “Whither are you taking them?” He replied, “To Egypt”. Where-upon he said to him, “We have cause to grieve over the former ones (the Israelites already there), and you propose to add to their number!” Moses therefore said to her, “Return to your father’s house” — she took her two sons and went away (Mekhilta). … I, THY FATHER-IN-LAW, JETHRO etc. — If you will not come out for my own sake, come out for the sake of your wife; and if you will not come out for your wife’s sake, come out for the sake of your two sons (Mekhilta).
AFTER HIS HAVING SENT HER AWAY — When God said to him in Midian, (Exodus 4:19, 20) “Go, return to Egypt … and Moses took his wife and his sons etc…. and Aaron went forth towards him and met him at the Mount of God”, he (Aaron) said to him, “Who are these?” He answered him, “This is my wife whom I married in Midian and these are my children”. He, thereupon, asked him, “Whither are you taking them?” He replied, “To Egypt”. Where-upon he said to him, “We have cause to grieve over the former ones (the Israelites already there), and you propose to add to their number!” Moses therefore said to her, “Return to your father’s house” — she took her two sons and went away (Mekhilta). … I, THY FATHER-IN-LAW, JETHRO etc. — If you will not come out for my own sake, come out for the sake of your wife; and if you will not come out for your wife’s sake, come out for the sake of your two sons (Mekhilta).
Rashi, Commentary on the Torah, on 18:2 and 18:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 18:9–11AND JETHRO REJOICED — This is its literal meaning. … THAT HE HAD DELIVERED THEM OUT OF THE HAND OF EGYPT — Until now no slave had ever been able to escape from Egypt because that land was closely shut in on all sides, but these had gone forth six hundred thousand in number (cf. Mekhilta). … NOW I KNOW — I indeed knew Him formerly, but now I know Him even more (cf. Mekhilta). … [GREATER] THAN ALL THE GODS — This tells us that he had a full knowledge of every idol in the world — that he left no idol unworshipped by him (Mekhilta). … for by that very thing with which the Egyptians thought to judge Israel were they themselves judged — they had thought to destroy them by water and they were themselves destroyed by water (cf. Mekhilta).
AND JETHRO REJOICED — This is its literal meaning. … THAT HE HAD DELIVERED THEM OUT OF THE HAND OF EGYPT — Until now no slave had ever been able to escape from Egypt because that land was closely shut in on all sides, but these had gone forth six hundred thousand in number (cf. Mekhilta). … NOW I KNOW — I indeed knew Him formerly, but now I know Him even more (cf. Mekhilta). … [GREATER] THAN ALL THE GODS — This tells us that he had a full knowledge of every idol in the world — that he left no idol unworshipped by him (Mekhilta). … for by that very thing with which the Egyptians thought to judge Israel were they themselves judged — they had thought to destroy them by water and they were themselves destroyed by water (cf. Mekhilta).
Rashi, Commentary on the Torah, on 18:9–11; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 18:13–14MOSES SAT … AND THE PEOPLE STOOD He was sitting like a king and they all stood, and the thing was distasteful to Jethro in that he made light of the respect due to Israel. He therefore reproved him for this, as it is said (v. 14) “Why sittest thou only” — and they all stand! (Mekhilta) … FROM MORNING UNTO EVENING — Is it really possible to say so — that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta; Shabbat 10a).
MOSES SAT … AND THE PEOPLE STOOD He was sitting like a king and they all stood, and the thing was distasteful to Jethro in that he made light of the respect due to Israel. He therefore reproved him for this, as it is said (v. 14) “Why sittest thou only” — and they all stand! (Mekhilta) … FROM MORNING UNTO EVENING — Is it really possible to say so — that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta; Shabbat 10a).
Rashi, Commentary on the Torah, on 18:13; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 18:11–12the comparison which he subjoins, that "Jehovah is greater than all gods," implies that he was not pure and free from all error. … But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. … At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. … Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him.
the comparison which he subjoins, that "Jehovah is greater than all gods," implies that he was not pure and free from all error. … But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. … At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. … Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him.
John Calvin, Commentaries, on 18:10 and 18:12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 18:13–18Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. … Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? … let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection.
Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. … Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? … let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection.
John Calvin, Commentaries, on 18:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 18:2–5Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo 4:20, Exo 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people. Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.
Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo 4:20, Exo 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people. Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.
Adam Clarke, Commentary on the Holy Bible, on 18:2; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 18:9–12Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exo 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage. … Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses … Jethro no doubt had the true patriarchal religion. … Jethro, who was a priest, (Exo 2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; Ch1 2:55.
Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exo 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage. … Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses … Jethro no doubt had the true patriarchal religion. … Jethro, who was a priest, (Exo 2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; Ch1 2:55.
Adam Clarke, Commentary on the Holy Bible, on 18:9–12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Exodus 18
Exodus 18:2–24, World English Bible
Exodus 18 in the Bible · Told in the Story: Chapter 7, Bread from Heaven
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 18:24This was the admonition of Raguel; and Moses received his advice very kindly, and acted according to his suggestion. Nor did he conceal the invention of this method, nor pretend to it himself, but informed the multitude who it was that invented it: nay, he has named Raguel in the books he wrote, as the person who invented this ordering of the people, as thinking it right to give a true testimony to worthy persons, although he might have gotten reputation by ascribing to himself the inventions of other men; whence we may learn the virtuous disposition of Moses
Josephus, Antiquities of the Jews, Antiquities 3.4.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 18:2–6AFTER HIS HAVING SENT HER AWAY — When God said to him in Midian, (Exodus 4:19, 20) “Go, return to Egypt … and Moses took his wife and his sons etc…. and Aaron went forth towards him and met him at the Mount of God”, he (Aaron) said to him, “Who are these?” He answered him, “This is my wife whom I married in Midian and these are my children”. He, thereupon, asked him, “Whither are you taking them?” He replied, “To Egypt”. Where-upon he said to him, “We have cause to grieve over the former ones (the Israelites already there), and you propose to add to their number!” Moses therefore said to her, “Return to your father’s house” — she took her two sons and went away (Mekhilta). … I, THY FATHER-IN-LAW, JETHRO etc. — If you will not come out for my own sake, come out for the sake of your wife; and if you will not come out for your wife’s sake, come out for the sake of your two sons (Mekhilta).
Rashi, Commentary on the Torah, on 18:2 and 18:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 18:9–11AND JETHRO REJOICED — This is its literal meaning. … THAT HE HAD DELIVERED THEM OUT OF THE HAND OF EGYPT — Until now no slave had ever been able to escape from Egypt because that land was closely shut in on all sides, but these had gone forth six hundred thousand in number (cf. Mekhilta). … NOW I KNOW — I indeed knew Him formerly, but now I know Him even more (cf. Mekhilta). … [GREATER] THAN ALL THE GODS — This tells us that he had a full knowledge of every idol in the world — that he left no idol unworshipped by him (Mekhilta). … for by that very thing with which the Egyptians thought to judge Israel were they themselves judged — they had thought to destroy them by water and they were themselves destroyed by water (cf. Mekhilta).
Rashi, Commentary on the Torah, on 18:9–11; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 18:13–14MOSES SAT … AND THE PEOPLE STOOD He was sitting like a king and they all stood, and the thing was distasteful to Jethro in that he made light of the respect due to Israel. He therefore reproved him for this, as it is said (v. 14) “Why sittest thou only” — and they all stand! (Mekhilta) … FROM MORNING UNTO EVENING — Is it really possible to say so — that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta; Shabbat 10a).
Rashi, Commentary on the Torah, on 18:13; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 18:11–12the comparison which he subjoins, that "Jehovah is greater than all gods," implies that he was not pure and free from all error. … But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. … At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. … Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him.
John Calvin, Commentaries, on 18:10 and 18:12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 18:13–18Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. … Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? … let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection.
John Calvin, Commentaries, on 18:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 18:2–5Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo 4:20, Exo 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people. Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.
Adam Clarke, Commentary on the Holy Bible, on 18:2; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 18:9–12Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exo 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage. … Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses … Jethro no doubt had the true patriarchal religion. … Jethro, who was a priest, (Exo 2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; Ch1 2:55.
Adam Clarke, Commentary on the Holy Bible, on 18:9–12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.