Exodus 17

Introduction

Exodus 17 presents two defining crises in Israel's wilderness journey, both occurring at Rephidim: a water shortage that provokes the people to test God, and the first military attack on Israel by the Amalekites. These episodes are tightly linked by location and by theme — both test whether the LORD is truly present among his people and whether he will sustain them. The chapter opens with the question that haunts the entire wilderness period: "Is the LORD among us or not?" (v. 7), and it closes with the answer embodied in an altar name: "The LORD Is My Banner" (v. 15). Between these bookends, Israel learns that God provides both water in the desert and victory in battle — but through means that require faith and obedience rather than self-sufficiency.

The chapter also introduces two figures who will become central to the rest of the biblical narrative. Joshua appears here for the first time, already functioning as a military leader under Moses' direction. Hur, though mentioned only briefly, will reappear in Exodus 24:14 as a co-leader during Moses' absence on Sinai. The theological texture of the chapter is rich: the water from the rock becomes one of the most important typological images in Scripture, identified by Paul as Christ himself (1 Corinthians 10:4), while Moses' raised hands over the battle establish a pattern connecting intercession with military victory that resonates through the rest of the Old Testament and into Christian theology of prayer.

Water from the Rock at Rephidim (vv. 1-7)

Notes

• וַיִּסְעוּ ("and they set out") — The verb נָסַע means "to pull up stakes, set out, journey." It specifically denotes breaking camp and moving on. The phrase לְמַסְעֵיהֶם ("by their stages/journeys") uses the same root as a noun, indicating a series of encampments. Israel's wilderness travel is not aimless wandering — it follows the stages commanded by God. The phrase עַל פִּי יְהוָה ("according to the mouth of the LORD") is literally "by the mouth of the LORD," emphasizing that each movement was directed by divine speech. The irony of the chapter is that the people who travel by God's word arrive at a place with no water — the crisis is not evidence of God's absence but part of God's design.

• רְפִידִם — The exact location is uncertain, but it is the last stop before Sinai (Exodus 19:2). Some scholars connect the name to the root רָפַד ("to spread out, support"), but this is speculative. The lack of water at Rephidim is not unusual for the Sinai wilderness, but it creates a crisis of faith precisely because Israel has already experienced God's provision of water at Marah (Exodus 15:22-25) and manna and quail in the wilderness of Sin (Exodus 16).

• וַיָּרֶב הָעָם ("the people quarreled") — The verb רִיב means "to contend, bring a legal case, quarrel." It carries legal overtones — the people are not merely grumbling but bringing a formal accusation against Moses, as if putting him on trial. This is stronger than the לוּן ("grumble, murmur") used in Exodus 16:2. The noun form רִיב ("contention, lawsuit") will give the place its name Meribah. Moses immediately redirects the charge: "Why do you quarrel with me? Why do you put the LORD to the test?" The people think they are contending with Moses, but in reality they are contending with God.

• מַה תְּנַסּוּן אֶת יְהוָה ("Why do you put the LORD to the test?") — The verb נָסָה in the Piel means "to test, try, prove." When humans test God, it is an act of faithlessness — demanding that God prove himself rather than trusting his demonstrated character. This is the opposite of God testing humans (as with Abraham in Genesis 22:1), which is a refining test of faith. The distinction matters: God tests to strengthen; humans test God out of doubt. Jesus cites this passage when Satan tempts him in the wilderness: "You shall not put the Lord your God to the test" (Deuteronomy 6:16, quoted in Matthew 4:7).

• In verse 3, notice the shift from plural to singular in the Hebrew: the people say לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי — "to kill me and my children and my livestock." The sudden first-person singular is striking. Each person in the crowd is speaking as an individual, personalizing the complaint. This rhetorical shift conveys the visceral, intimate nature of the fear: every parent imagines watching their own children die of thirst.

• וַיִּצְעַק מֹשֶׁה אֶל יְהוָה ("Moses cried out to the LORD") — The verb צָעַק denotes a loud, urgent cry of distress. It is the same verb used of Israel's cry under Egyptian oppression (Exodus 2:23). Moses models the correct response to crisis: instead of arguing with the people or defending himself, he brings the problem to God. The threat of stoning (וּסְקָלֻנִי, "they will stone me") indicates how volatile the situation has become — Moses genuinely fears for his life.

• הִנְנִי עֹמֵד לְפָנֶיךָ שָׁם עַל הַצּוּר בְּחֹרֵב ("Behold, I will be standing before you there, on the rock at Horeb") — God's instruction is remarkable. He tells Moses to go ahead of the people with the elders and promises to be standing לְפָנֶיךָ ("before you") on the rock. The word צוּר ("rock, cliff") is frequently used as a divine title in the Old Testament — "the Rock" as a name for God (Deuteronomy 32:4, Deuteronomy 32:15, Psalm 18:2). The image of God standing on the rock while Moses strikes it is theologically provocative: God places himself at the point of impact. The rock receives the blow, and water flows out for the people. Paul's identification of this rock as Christ in 1 Corinthians 10:4 draws on this deep symbolism — the one who is struck provides life-giving water.

• וְהִכִּיתָ בַצּוּר ("you shall strike the rock") — The verb נָכָה in the Hiphil means "to strike, smite." This is the same verb used for Moses striking the Nile to turn it to water of blood (Exodus 7:20). The staff that brought judgment on Egypt now brings life-giving water from a rock. The contrast is deliberate: the same instrument of plague becomes an instrument of provision. Notably, in the parallel episode at Meribah in Numbers 20:7-12, God tells Moses to speak to the rock, but Moses strikes it instead — and is punished for it. The distinction between the two episodes (striking here, speaking there) has generated extensive theological reflection.

• מַסָּה and מְרִיבָה — The two names given to the place encode the two sins of the people. מַסָּה comes from נָסָה ("to test") and means "Testing" — the place where Israel put God on trial. מְרִיבָה comes from רִיב ("to quarrel, contend") and means "Quarreling" — the place where Israel brought a complaint against Moses and God. The naming is an act of memorialization: future generations will know this place by its shame. The names recur as warnings throughout Scripture (Deuteronomy 6:16, Deuteronomy 9:22, Psalm 95:8-9).

• הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם אָיִן ("Is the LORD in our midst or not?") — This is the theological heart of the episode. The interrogative particle הֲ introduces a yes-or-no question, and אִם אָיִן ("or not") sharpens it into a stark binary. The word קֶרֶב ("midst, inner part") denotes intimate proximity — they are not asking whether God exists in a general sense but whether he is actively present among them. After the plagues, the sea crossing, the manna, and the quail, the question is almost absurd — and yet it is the perennial human question. God's answer is not words but water: he demonstrates his presence through provision.

Interpretations

The rock at Horeb has been interpreted typologically across Christian tradition. Paul explicitly states in 1 Corinthians 10:4 that "the rock was Christ," identifying the wilderness rock as a type of Christ who provides spiritual sustenance to God's people. Many church fathers (Origen, Augustine, Ambrose) developed this further: the striking of the rock prefigures Christ being struck on the cross, and the water that flows out represents the Holy Spirit or the grace that flows from Christ's sacrifice. The Gospel of John may echo this imagery when water and blood flow from Jesus' pierced side (John 19:34). Reformed interpreters tend to emphasize the typological connection while noting that Paul's primary point is warning — Israel received spiritual gifts yet still fell through unbelief. Some interpreters also see a connection between the two water-from-rock episodes (Exodus 17 and Numbers 20): Christ was struck once (the crucifixion), and thereafter one need only speak to him (prayer), making Moses' second striking a violation of the typological pattern.

The Battle with Amalek (vv. 8-13)

Notes

• עֲמָלֵק ("Amalek") — The Amalekites were a nomadic people descended from Esau's grandson Amalek (Genesis 36:12). Their attack here is unprovoked — they assault Israel at its most vulnerable, freshly arrived and weakened by thirst. Deuteronomy provides additional detail: Amalek attacked the stragglers at the rear of the march, "all who were lagging behind" — the weak, the tired, the elderly (Deuteronomy 25:17-18). This cowardly targeting of the vulnerable is why Amalek earns a uniquely severe judgment in Israelite memory. The Amalekites become the archetypal enemy of God's people, and their hostility recurs throughout the Old Testament (Balaam's oracle in Numbers 24:20, Saul's incomplete obedience in 1 Samuel 15, Haman's descent from Agag in Esther 3:1).

• יְהוֹשֻׁעַ ("Joshua") — This is Joshua's first appearance in Scripture, and he appears already as a capable military leader. His name means "the LORD saves" or "the LORD is salvation" — the same name that in its later Greek form becomes "Jesus" (Iesous). He is later identified as the son of Nun, of the tribe of Ephraim (Numbers 13:8). Moses does not explain who Joshua is or how he came to this position of trust; the narrative simply presents him as someone Moses can command with confidence. Joshua's role will expand dramatically: he becomes Moses' attendant (Exodus 24:13), one of the two faithful spies (Numbers 14:6-9), and ultimately Moses' successor who leads Israel into the promised land (Joshua 1:1-9).

• מַטֵּה הָאֱלֹהִים ("the staff of God") — The staff is called "the staff of God" rather than "Moses' staff" or "the staff with which you struck the Nile" (as in v. 5). This shift in designation is significant. The staff belongs to God; Moses merely wields it. It is the instrument through which divine power has been channeled throughout the exodus narrative — turning into a serpent (Exodus 4:2-4), bringing plagues (Exodus 7-10), parting the sea (Exodus 14:16), and now striking the rock. Its presence on the hilltop signals that the battle below is not merely a human military engagement but a contest in which divine power is at work.

• כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל ("whenever Moses raised his hand, Israel prevailed") — The Hebrew uses a temporal construction that indicates a repeated, correlating pattern: each time Moses raises his hand, Israel gains the upper hand; each time he lowers it, Amalek surges. The verb גָּבַר means "to be strong, prevail, be mighty." The singular יָדוֹ ("his hand") is noteworthy — the Hebrew text fluctuates between singular "hand" (v. 11) and plural "hands" (v. 12). Some suggest the singular refers to the hand holding the staff while the plural encompasses both arms raised in a posture of prayer or appeal to heaven.

• חוּר ("Hur") — Hur appears without introduction, like Joshua. Jewish tradition (preserved in Josephus, Antiquities 3.2.4, and in the Targums) identifies him as the husband of Miriam, Moses' sister, making him Moses' brother-in-law. He appears again in Exodus 24:14, where Moses leaves him and Aaron in charge of the people during his ascent of Sinai. His grandson Bezalel will be the master craftsman of the tabernacle (Exodus 31:2). The fact that both Aaron (the future high priest) and Hur (a tribal leader) support Moses' arms suggests a partnership of spiritual, priestly, and civil authority united in the battle.

• כְּבֵדִים ("heavy") — Moses' hands grew כְּבֵדִים ("heavy"). This is the same root (כָּבֵד) used repeatedly of Pharaoh's "hardened" (literally "heavied") heart (Exodus 7:14, Exodus 8:15, Exodus 9:7). The wordplay is probably intentional: Pharaoh's heart was made heavy by stubborn pride; Moses' hands grow heavy from the physical toll of sustained intercession. The weight of leadership is literal here. Moses cannot sustain the effort alone — he needs the community of Aaron and Hur to hold him up.

• אֱמוּנָה ("steady, firmness") — Moses' hands were אֱמוּנָה ("steady") until sunset. This word is usually translated "faithfulness" or "trustworthiness" elsewhere in the Old Testament (Habakkuk 2:4, "the righteous shall live by his faithfulness"). Here it describes the physical steadiness of Moses' hands, but the theological resonance is unmistakable: his hands are "faithful," held firm by the support of his companions. The image merges physical endurance with spiritual fidelity. The famous statement of Habakkuk 2:4 — "the righteous shall live by his אֱמוּנָה" — uses this same word that here describes Moses' unwavering, supported hands.

• וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק ("Joshua overwhelmed Amalek") — The verb חָלַשׁ is rare in the Hebrew Bible, occurring only here. It means "to weaken, disable, overwhelm." The KJV's "discomfited" captures the sense of a decisive weakening rather than total annihilation — Amalek is defeated but not destroyed. The phrase לְפִי חָרֶב ("by the mouth/edge of the sword") is a common Hebrew idiom; the sword's blade is metaphorically its "mouth" that devours.

Interpretations

The raised hands of Moses have been interpreted in several ways across Christian tradition. The most common patristic interpretation (found in Tertullian, Justin Martyr, and others) sees Moses' outstretched arms as a foreshadowing of the cross — Israel prevails when Moses assumes a cruciform posture. This typological reading connects the battle against Amalek with Christ's victory over evil through the cross. Other interpreters, both ancient and modern, understand the raised hands as a posture of prayer and intercession: Moses is not performing a magical gesture but appealing to God in prayer, and the battle's outcome depends on sustained intercession. Reformed commentators have particularly emphasized the interplay between Joshua fighting in the valley and Moses praying on the hill as a model for the relationship between human effort and divine dependence — victory requires both action and prayer. Still others note that Moses holds "the staff of God" and see the raised staff as a visible sign of divine authority over the battle, similar to the staff raised over the Red Sea in Exodus 14:16.

The LORD Is My Banner (vv. 14-16)

Notes

• כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר ("write this as a memorial in a scroll") — This is the first explicit divine command to write in the Bible. The noun זִכָּרוֹן ("memorial, reminder") comes from זָכַר ("to remember"), and סֵפֶר ("scroll, book, document") is the standard word for a written text. God commands that the event be preserved in writing and specifically recited to Joshua (וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ, literally "place it in the ears of Joshua"). Joshua needs to hear this because he will lead the future campaigns against the peoples of Canaan, and God's decree against Amalek will be part of his mandate. This verse is significant for understanding the origins of Israelite written tradition — God himself initiates the practice of recording sacred history.

• מָחֹה אֶמְחֶה ("I will utterly wipe out") — Another infinitive absolute construction for emphatic force. The verb מָחָה means "to wipe, blot out, erase." The same verb is used of God "blotting out" humanity in the flood (Genesis 6:7) and of blotting names from the book of life (Exodus 32:33). To blot out the זֵכֶר ("remembrance, memory") of Amalek is the most total form of destruction imaginable in the ancient world — not merely killing a people but erasing them from human memory. The irony is that this very command, recorded in Scripture, has preserved the memory of Amalek for all time — but only as a cautionary tale of divine judgment.

• מִזְבֵּחַ ("altar") — The word comes from זָבַח ("to slaughter, sacrifice"). Moses builds this altar not for sacrifice (no offering is mentioned) but as a commemorative monument, a physical marker of what God has done. The practice of building altars after divine encounters or victories runs through the patriarchal narratives: Noah after the flood (Genesis 8:20), Abraham at Shechem (Genesis 12:7) and Moriah (Genesis 22:9), Jacob at Bethel (Genesis 35:7).

• יְהוָה נִסִּי ("The LORD Is My Banner") — The word נֵס means "banner, standard, signal pole." In ancient warfare, the battle standard or banner served as a rallying point for troops — it marked the position of the commander and gave soldiers a visible point of orientation. By naming the altar "The LORD Is My Banner," Moses declares that God himself is Israel's rallying point, the one around whom they gather and under whose authority they fight. The word נֵס also appears in Isaiah 11:10 where the root of Jesse (the Messiah) will stand as a נֵס ("signal, banner") for the peoples, and in Isaiah 49:22 where God raises his signal to the nations. The altar name thus points beyond this single battle to God's ongoing role as Israel's commander and standard.

• כִּי יָד עַל כֵּס יָהּ ("For a hand is upon the throne of Yah") — Verse 16 is notoriously difficult. The Hebrew is compressed and possibly textually corrupt. The word כֵּס appears to be a shortened form of כִּסֵּא ("throne"), and יָהּ is a shortened form of יהוה. Some interpreters read it as "a hand is raised to the throne of the LORD" — meaning either Moses' hand was raised toward God's throne (an oath), or Amalek's hand was raised against God's throne (an act of defiance). The KJV reads "the LORD hath sworn" (taking כֵּס as related to an oath). The BSB reads "a hand was lifted up toward the throne of the LORD." The Targum Onkelos paraphrases: "an oath has been uttered from beneath the throne of glory of the LORD." The shortened forms of both "throne" and "God's name" have led some rabbinic commentators (notably Rashi) to suggest that both God's throne and God's name are incomplete as long as Amalek exists — they will be made whole only when Amalek is finally destroyed.

• מִלְחָמָה לַיהוָה בַּעֲמָלֵק מִדֹּר דֹּר ("the LORD will have war against Amalek from generation to generation") — The declaration of perpetual war is unusual in Scripture. Most enemies are defeated and the conflict ends. But Amalek is singled out for ongoing, generational enmity. This is elaborated in Deuteronomy 25:17-19, where Israel is commanded to "blot out the remembrance of Amalek from under heaven" once they are settled in the land. Saul's failure to execute this command fully by sparing King Agag leads to his rejection as king (1 Samuel 15). The phrase מִדֹּר דֹּר ("from generation to generation") indicates that this is not a single military campaign but an eschatological conflict — a war that extends through history until God's purposes are complete.

Interpretations

The decree against Amalek raises ethical questions that Christian traditions have addressed differently. Some interpreters understand the command as applying specifically and literally to the historical nation of Amalek and see its fulfillment in the Old Testament period (Saul, David). Others, particularly in Reformed theology, read Amalek typologically as a symbol of the flesh, the world, or spiritual evil that wages war against God's people and must be opposed in every generation — the "perpetual war" is spiritual warfare rather than ethnic conflict (Ephesians 6:12). Dispensational interpreters may note that Amalek's descendants (through Agag) reappear in the book of Esther, suggesting the conflict continues until the eschatological resolution of evil. The tension between the severity of the divine decree and the broader biblical ethic of mercy has led some scholars to emphasize that Amalek's sin is specifically characterized as predatory cruelty against the weak (Deuteronomy 25:18) and as defiance of God himself — the judgment is proportional to the crime.