Exodus 18

Exodus 18


Jethro,I the priestII of Midian,III Moses’IV father-in-law,V

Notes on verse 1a

I “Jethro” = Yithro. 10x in OT. From yether (a remainder or excess; abundant, superiority; a cord a free-hanging rope); from yathar (to jut over, remain behind, preserve, to excel). This is Jethro, or Yithro, meaning excellent or remnant.
II “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
III “Midian” = Midyan. From the same as madon (strife, contention, brawling); from din (to judge, defend, dispute, govern, strive). This is Midian or a Midianite. It means strife or place of judgment.
IV “Moses’” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
V “father-in-law” = chathan. Perhaps from chathan (bridegroom, son-in-law; someone who is related through marriage; figuratively can be a child who is circumcised). This is to intermarry, make an alliance through marriage, father-in-law, son-in-law, give one’s daughter in marriage.

heardVI of allVII that GodVIII had doneIX for Moses and for his peopleX Israel,XI

Notes on verse 1b

VI “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
VII “all” = kol. From kalal (to complete). This is all or every.
VIII “God” = Elohim.
IX “done” = asah. This is to make, do, act, appoint, become in many senses.
X “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
XI “Israel” = Yisrael. Related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note VIII above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

how the LordXII had broughtXIII Israel out of Egypt.XIV 

Notes on verse 1c

XII “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
XIII “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
XIV “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.

AfterXV Moses had sent awayXVI his wifeXVII Zipporah,XVIII his father-in-law Jethro tookXIX her back, 

Notes on verse 2

XV “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
XVI “sent away” = shilluchim. 3x in OT. From shalach (to send, send for, forsake, give a slave freedom). This is to send back, a present, a dower. It can also be a dismissal, which is to say, a divorce.
XVII “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
XVIII “Zipporah” = Tsipporah. 3x in OT. From the same as tsippor (bird, sparrow; little bird); from tsaphar (to skip about, maybe to depart). This is Zipporah, meaning bird.
XIX “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.

along with her twoXX sons.XXI The nameXXII of the oneXXIII was GershomXXIV

Notes on verse 3a

XX “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
XXI “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
XXII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
XXIII “was” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
XXIV “Gershom” = Gereshom. 14x in OT. From garash (to drive out or expel; to divorce or of an expatriate). This is Gershom, meaning exile or expelled.

(for he said, “I have beenXXV an alienXXVI in a foreignXXVII land”),XXVIII 

Notes on verse 3b

XXV “been” = hayah. Related to “Lord” in v1. See note XII above.
XXVI “alien” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
XXVII “foreign” = nokri. From neker (strange; to act foreign or strange; to disguise; can also be misfortune or unexpected calamity); from nakar (to recognize, examine, take notice, show, scrutinize). This is foreign, alien, stranger, extraordinary, adulteress. It is strange in many different senses – foreign, not being one’s relative, different, wonderful, relating to adultery.
XXVIII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

and the name of the other,XXIX EliezerXXX (for he said, “The God of my fatherXXXI was my help,XXXII and deliveredXXXIII me from the swordXXXIV of Pharaoh”).XXXV 

Notes on verse 4

XXIX “other” = echad. Same as “one” in v3. See note XXIII above.
XXX “Eliezer” = Eliezer. Related to “God” and “Israel” in v1. 14x in OT. From el (see note VIII above) + ezer (help, aid, helper); {from azar (to help, protect, support, ally; properly, to surround so as to provide aid)}. This is Eliezer, meaning “God is help” or “God of help.” It is the name of several people.
XXXI “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XXXII “help” = ezer. Related to “Eliezer” in v4. See note XXX above.
XXXIII “delivered” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
XXXIV “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
XXXV “Pharaoh” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See https://en.wiktionary.org/wiki/pharaoh

Jethro, Moses’ father-in-law, cameXXXVI into the wildernessXXXVII where Moses was encampedXXXVIII at the mountainXXXIX of God, bringing Moses’ sons and wife to him. He sent word to Moses, “I, your father-in-law Jethro, am coming to you, with your wife and her two sons.” 

Moses went outXL to meetXLI his father-in-law; he bowed downXLII and kissedXLIII him;

Notes on verses 5-7a

XXXVI “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
XXXVII “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
XXXVIII “encamped” = chanah. This is decline, bending down, or living in tents. It can be camping to create a home or camping as a part of battle.
XXXIX “mountain” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
XL “went out” = yatsa. Same as “brought” in v1. See note XIII above.
XLI “meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.
XLII “bowed down” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
XLIII “kissed” = nashaq. This is to kiss in a literal or figurative sense. It can mean to touch, rule, or equip with weapons.

 eachXLIV askedXLV after the other’sXLVI welfare,XLVII and they went into the tent.XLVIII 

Notes on verse 7b

XLIV “each” = ish. Related to “wife” in v2. See note XVII above.
XLV “asked” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
XLVI “other’s” = rea. From raah (perhaps association with). This is an associate, companion, friend, neighbor, or other. It can also be used for close family or for a lover.
XLVII “welfare” = shalom. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).
XLVIII “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.

Then Moses toldXLIX his father-in-law all that the Lord had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardshipL that had besetLI them on the way,LII and how the Lord had delivered them. 

Notes on verse 8

XLIX “told” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.
L “hardship” = telaah. 4x in OT. From laah (to be weary or exhausted, parched, faint, or tired; to be impatient or have a hard time; figuratively, being grieved or disgusted). This is trouble, distress, or weariness.
LI “beset” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
LII “way” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.

Jethro rejoicedLIII for all the goodLIV that the Lord had done to Israel, in delivering them from theLV Egyptians.LVI 10 Jethro said, “Blessed beLVII the Lord, who has delivered you from theLVIII Egyptians and fromLIX Pharaoh. 

Notes on verses 9-10

LIII “rejoiced” = chadah. 3x in OT. This is to rejoice, be glad, or join. It can also mean to be sharp.
LIV “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
LV {untranslated} = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
LVI “Egyptians” = Mitsri. Related to “Egypt” in v1. From the same as Mitsrayim (see note XIV above). This is Egyptian.
LVII “blessed be” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.
LVIII {untranslated} = yad. Same as {untranslated} in v9. See note LV above.
LIX {untranslated} = yad. Same as {untranslated} in v9. See note LV above.

11 Now I knowLX that the Lord is greaterLXI than all gods,LXII because he delivered the people from theLXIII Egyptians,LXIV when they dealt arrogantlyLXV with them.” 

Notes on verse 11

LX “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
LXI “greater” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
LXII “gods” = elohim. Same as “God” in v1. See note VIII above.
LXIII {untranslated} = yad. Same as {untranslated} in v9. See note LV above.
LXIV {untranslated} = dabar. Related to “wilderness” in v5. From dabar (see note XXXVII above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
LXV “dealt arrogantly” = zud. 10x in OT. This is to cook, boil up, or seethe. Figuratively, it can mean to act with arrogance or insolence, to be rebellious.

12 And Jethro, Moses’ father-in-law, broughtLXVI a burnt offeringLXVII and sacrificesLXVIII to God;

Notes on verse 12a

LXVI “brought” = laqach. Same as “took” in v2. See note XIX above.
LXVII “burnt offering” = olah. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole things is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.
LXVIII “sacrifices” = zebach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.

and AaronLXIX came with all the eldersLXX of Israel to eatLXXI breadLXXII with Moses’ father-in-law in the presenceLXXIII of God.

Notes on verse 12b

LXIX “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See https://en.wiktionary.org/wiki/Aaron
LXX “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
LXXI “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
LXXII “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.
LXXIII “presence” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.

13 LXXIVThe next day Moses satLXXV as judgeLXXVI for the people, while the people stoodLXXVII around him from morningLXXVIII until evening. 

Notes on verse 13

LXXIV {untranslated} = hayah. Same as “been” in v3. See note XXV above.
LXXV “sat” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
LXXVI “judge” = shaphat. This is to judge, defend, pronounce judgment, condemn, or govern. It can refer to God judging or to human judges. This is pronouncing a verdict in favor or against so it implies consequences or punishment. It can also mean to litigate or govern as one with authority.
LXXVII “stood” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
LXXVIII “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.

14 When Moses’ father-in-law sawLXXIX all that he was doing for the people, he said, “What is thisLXXX that you are doing for the people? WhyLXXXI do you sit alone,LXXXII while all the people standLXXXIII around you from morning until evening?” 

Notes on verse 14

LXXIX “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
LXXX {untranslated} = dabar. Same as {untranslated} in v11. See note LXIV above.
LXXXI “why” = maddua. Related to “know” in v11. From mah (what, how long) + yada (see note LX above). This is why or how.
LXXXII “alone” = badad. 12x in OT. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is separation, alone, apart, isolation, secluded, desolate, or lonely.
LXXXIII “stand” = natsab. This is to station, appoint, establish, take a stand.

15 Moses said to his father-in-law, “Because the people come to me to inquireLXXXIV of God. 16 When they haveLXXXV a dispute,LXXXVI they come to me and I decideLXXXVII betweenLXXXVIII

Notes on verses 15-16a

LXXXIV “inquire” = darash. This is seek, ask, inquire, care for. Generally it means following in pursuit or following as part of a search, which implies seeking or asking. Also used specially to mean worship.
LXXXV “have” = hayah. Same as “been” in v3. See note XXV above.
LXXXVI “dispute” = dabar. Same as {untranslated} in v11. See note LXIV above.
LXXXVII “decide” = shaphat. Same as “judge” in v13. See note LXXVI above.
LXXXVIII “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.

one personLXXXIX andXC another,XCI and I make known to them the statutesXCII and instructionsXCIII of God.” 

Notes on verse 16b

LXXXIX “person” = ish. Same as “each” in v7. See note XLIV above.
XC “and” = bayin. Same as “between” in v16. See note LXXXVIII above.
XCI “another” = rea. Same as “other’s” in v7. See note XLVI above.
XCII “statutes” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
XCIII “instructions” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.

17 Moses’ father-in-law said to him, “WhatXCIV you are doing is not good. 18 You will surely wear yourself out,XCV both you and these people with you. For the taskXCVI is too heavyXCVII for you; you cannotXCVIII do it alone. 

Notes on verses 17-18

XCIV {untranslated} = dabar. Same as {untranslated} in v11. See note LXIV above.
XCV “surely wear yourself out” = nabel + nabel. This is to fall away, faint, wither, languish, sink. Figuratively, it can mean being senseless, foolish, or wicked. Further, it can be to despise, disgrace, or fall to nothing, to be seen with contempt. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
XCVI “task” = dabar. Same as {untranslated} in v11. See note LXIV above.
XCVII “too heavy” = kabed. From kabad (to be heavy, weighty, burdensome). This is heavy, grievous, sore. It can also be weighty in the sense of gravitas. The word for “glory” in Hebrew comes from this root (kabod).
XCVIII “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.

19 Now listenXCIX to me.C I will give you counsel,CI and God be with you! You should representCII the people before God, and you should bringCIII their casesCIV before God; 

Notes on verse 19

XCIX “listen” = shama. Same as “heard” in v1. See note VI above.
C “me” = qol. Literally, “my voice.” This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
CI “give…counsel” = yaats. This is to advise, counsel, consult, decide, plan, purpose, or determine. It can also have a negative sense of conspire or devise.
CII “represent” = hayah. Same as “been” in v3. See note XXV above. Literally, “be…for the people.”
CIII “bring” = bo. Same as “came” in v5. See note XXXVI above.
CIV “cases” = dabar. Same as {untranslated} in v11. See note LXIV above.

20 teachCV them the statutes and instructions and make known to them the way they are to goCVI and the thingsCVII they are to do. 

Notes on verse 20

CV “teach” = zahar. This is to be a light, shine, or gleam. Figuratively, it can refer to enlightening, warning, or teaching. It is to teach by giving caution.
CVI “go” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
CVII “things” = maaseh. Related to “done” in v1. From asah (see note IX above). This is a word – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced.

21 You should also look forCVIII ableCIX menCX among all the people, men who fearCXI God,

Notes on verse 21a

CVIII “look for” = chazah. This is to gaze at – to see  or behold. It can also refer to perceiving as a mental process or looking at something with pleasure. It can be used particularly to mean seeing a vision.
CIX “able” = chayil. From chul (to be firm, strong, prosperous; to endure). This is strength, wealth, ability, activity. It can refer to soldier or a company of soldiers as well as goods. It is a force of people, means, or goods. It can speak of valor, virtue, or strength.
CX “men” = ish. Same as “each” in v7. See note XLIV above.
CXI “fear” = yare. From the same as yare (to fear, be afraid, dreadful; also fearful reverence – to fear in a moral sense is to say to revere, respect). This is fearful or morally reverent.

are trustworthy,CXII and hateCXIII dishonest gain;CXIV

Notes on verse 21b

CXII “trustworthy” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.
CXIII “hate” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
CXIV “dishonest gain” = betsa. From batsa (to break or cut off, to acquire violently, break ranks, greedy, fulfill; usually, it means to plunder). This is dishonest gain or gain from violence. It can also be plunder or profit.

setCXV such men over them as officersCXVI over thousands,CXVII hundreds,CXVIII fifties,CXIX and tens.CXX 

Notes on verse 21c

CXV “set” = sum. Related to “name” in v3. See note XXII above.
CXVI “officers” = sar. This is chief, leader, ruler, lord, official, governor, prince, military leader. It refers to someone at the top of a rank or class.
CXVII “thousands” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
CXVIII “hundreds” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).    
CXIX “fifties” = chamishshim. From chamesh (five, fifth). This is fifty.
CXX “tens” = eser. Perhaps from asar (to tithe, render a tenth of). This is ten or -teen. While 7 is symbolically the number of perfection, ten is also symbolically a number of perfection (but to a lesser degree than 7 is).

22 Let them sit as judgesCXXI for the people at all times;CXXII, CXXIII let them bring everyCXXIV importantCXXV case to you, but decide every minorCXXVI case themselves. So it will be easierCXXVII for you, and they will bearCXXVIII the burden with you. 

Notes on verse 22

CXXI “sit as judges” = shaphat. Same as “judge” in v13. See note LXXVI above.
CXXII “times” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
CXXIII {untranslated} = hayah. Same as “been” in v3. See note XXV above.
CXXIV “every” = kol. Same as “all” in v1. See note VII above.
CXXV “important” = gadol. Same as “greater” in v11. See note LXI above.
CXXVI “minor” = qatan. From quwt (grieved, cut off, to detest). This is least, small, young, little one. It is literally smaller whether in amount or size. Figuratively it is smaller in the sense of younger or less important.
CXXVII “be easier” = qalal. This is to be little, insignificant, swift. It can also mean to bring down in esteem, create contempt, curse
CXXVIII “bear” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.

23 If you do this,CXXIX and God so commandsCXXX you, then you will be ableCXXXI to endure,CXXXII and all these people will goCXXXIII to their homeCXXXIV in peace.”CXXXV

Notes on verse 23

CXXIX {untranslated} = dabar. Same as {untranslated} in v11. See note LXIV above.
CXXX “commands” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
CXXXI “be able” = yakol. Same as “cannot” in v18. See note XCVIII above.
CXXXII “endure” = amad. Same as “stood” in v13. See note LXXVII above.
CXXXIII “go” = bo. Same as “came” in v5. See note XXXVI above.
CXXXIV “home” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
CXXXV “peace” = shalom. Same as “welfare” in v7. See note XLVII above.

24 So Moses listened toCXXXVI his father-in-law and did all that he had said. 25 Moses choseCXXXVII able menCXXXVIII from all Israel and appointedCXXXIX them as headsCXL over the people, as officers over thousands, hundreds, fifties, and tens.  26 And they judged the people at all times; hardCXLI cases they brought to Moses, but anyCXLII minor case they decided themselves. 27 Then Moses let his father-in-law depart,CXLIII and he went off to his own country.CXLIV

Notes on verses 24-27

CXXXVI {untranslated} = qol. Same as “me” in v19. See note C above.
CXXXVII “chose” = bachar. This is to choose, appoint, try, excellent.
CXXXVIII “men” = enosh. Related to “wife” in v2 & “each” in v7. See note XVII above.
CXXXIX “appointed” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
CXL “heads” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
CXLI “hard” = qasheh. From qashah (to be fierce, cruel, dense, tough, severe). This is hard, severe, heavy, obstinate, hard-hearted.
CXLII “any” = kol. Same as “all” in v1. See note VII above.
CXLIII “depart” = shalach. Related to “sent away” in v2. See note XVI above.
CXLIV “country” = erets. Same as “land” in v3. See note XXVIII above.

Image credit: “Jethro and Moses” by James Tissot, between 1896 and 1900.

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