The arrival of Moses’ father-in-law in Exodus 18 presents us with a captivating mystery. Who was this enigmatic figure named Jethro, and why does the narrative emphasize his role as a priest of Midian? What is the significance of the names of his two grandsons in this story? And why are the events in chapter 18 placed here, when they seemingly occurred while Israel encamped at Mount Sinai (Exo. 18:5; Deu. 1:9-18)? In this blog, I will delve into these questions, unraveling the threads to understand why Exodus 18 is positioned at the end of the seven Sabbath count.

Jethro was a Midianite, a descendant of Midian, a son of Keturah and Abraham (Gen. 25:1), who commanded his children that they keep the way of YHWH, to do righteousness and justice (Gen. 18:19). Moses’ father-in-law is first named Reuel (Exo. 2:18; 3:1) which means “friend of God” (as was Abraham, Jas. 2:23) from a root ra ‘ah, “to feed, to shepherd, to use as a friend” (Jones, p. 303). Mentioned seven times in Exodus 18, Jethro, Yithro, means “excellence” and “that which is first,” indicating it was more of a title of firstborn than a name. According to ANE culture, since he was a firstborn, the designated priest for the family to continue, he would have received special training in the way of YHWH (see Blog 41). Moses invited Jethro to join Israel because he knew how to camp in the wilderness and could guide them with his eyes1 (Num. 10:29-33). He did not accept Moses’ offer but departed to his own land and kinsmen (Num. 10:30; Exo. 18:27), though a contingent of his descendants did join Israel. Jethro was also named Hobab, which means “most beloved” (Num. 10:29; Jdg. 4:11). Jael, the wife of Heber the Kenite, of the children of Hobab the father-in-law of Moses who dwelt among Israel, killed Sisera (Jdg. 1:16; 4:11). The Tanakh refers to Jethro as “Moses’ father-in-law” eighteen times. Jethro was an offspring of Abraham, a firstborn, a friend of God, and a most beloved man raised in the way of YHWH.

After Israel left Rephidim and encamped at the mountain of God, Moses received word that Jethro, the son of Rauel the Midianite, Moses’ father-in-law, approached with his wife Zipporah and their two sons, Gershom (meaning “exiled to there, a foreign land”) and Eliezer (meaning “the God of my father was my help, and delivered me from the sword of Pharaoh,” Exo. 18:3). Why does the author overload his script with names and meanings? Attention is drawn to Jethro, the priest and father-in-law, hearing all that God had done for Moses and for Israel, His people,—that YHWH had brought Israel out of Egypt. Like Moses, Israel had gone from being “a stranger in a strange land” because “the God of Help overcame their enemy in the sea” and brought them to dwell with YHWH on His holy mountain. Because Jethro, outside the covenant, heard, he came to Moses at the mountain with his wife and two sons whose names mean the reality of converted existence (1Pe. 1:1, NIV).

Recounting the epic, “Moses told his father-in-law all that God had done to Pharaoh and the Egyptians for Israel’s sake, all the hardship that had come upon them on the way, and how Yahweh had delivered them” (Exo. 18:8). Jethro rejoiced, “Blessed be Yahweh, who has delivered you from Pharaoh and the Egyptian’s hand, and who has delivered the people from under the hand of the Egyptians. Now I know that Yahweh is greater than all the gods; for in the very thing in which they have behaved proudly, He was above them” (Exo. 18:10–11). Then Jethro brought a burnt offering for Aaron to offer in worship before God, and he ate with Moses and all Israel’s elders (Exo. 18:12, Josephus, p. 69). Jethro’s response is key to understanding the text’s placement. Representing those outside the covenant, Jethro knew there was no other God but YHWH and worshiped Him at the mountain with Israel’s elders, fulfilling Israel’s commission to the whole earth, intended from the beginning. It shows the Gentiles becoming part of the firstfruit harvest of seven Sabbaths.

The next day, Moses sat to judge the people, and the people stood before Moses from morning until evening (Exo. 18:13). Jethro advised Moses. If it pleased YHWH, appoint capable officers over Israel (by the election of the people, Deu. 1:9, 13) that the people might inquire of God, securing an answer to a specific question (adjudicate cases) and that the people might be taught YHWH’s laws with the same Spirit that was upon Moses (Num. 11:16, 24–25). Israel’s judges taught God’s statutes and laws to show His people the way in which they must walk and the work they must do.

In a parallel setting, Yeshua sat teaching those He chose on a mountain that they might take His teaching to procure a harvest in all nations (Jhn. 6:3). Like Israel’s appointed leaders of hundreds, fifties, and tens (Deu. 1:15), Yeshua commanded His disciples to have the five-thousand Israelites sit in ranks of hundreds and fifties before He fed them from five loaves and two fish (Mar. 6:39-40). After Yeshua ascended to His Father, His congregations again selected “capable men” under the inspiration of the Holy Spirit to explain and teach the Word of God to the Gentiles (Act. 6:3, 1Ti. 3:2–12, Tit. 1:7–9). The Holy Spirit opens the hearer’s understanding, teaches, and guides a person walking with God; therefore, all people are “taught by YHWH” (Isa. 54:13).

Takeaway:
The author of Exodus pulled an event from after Israel had encamped at Mount Sinai and placed it in the last week of the seven Sabbaths to highlight God’s calling of the Gentiles into the firstfruits harvest. The names and numbers are all woven artistically together to show that the nations, as well as Israel, are restored to YHWH by the Holy Spirit. Jethro’s response of worshiping the God of gods upon the Mountain of God is the key to chapter 18 insertion into the text.

Fun Factors:
Exodus 18’s actors, Jethro (616), Moses (345), Zipporah (375), Gershom (543), and Eliezer (318) sum to 2197, or 13³, 9² + 46². The sum of 2197’s digits (2 + 1 + 9 + 7) is 19, and the product (2 × 1 × 9 × 7) is 126, 7 × 18, 4² + 5² + 6² + 7², indicating the events of chapter 18 were instrumental in completing the cycle of seven Sabbaths.

Jethro’s twelve words state the Exodus outcome of YHWH making a name for Himself to be known by Israel and the nations (Exo. 18:11). The forty-four letters of “Now I know that YHWH is greater than all the gods; for in the very thing in which they behaved proudly, He was above them” sum to 2160, the moon’s diameter (symbolic of Israel reflecting the sun’s light upon a dark world in designated cycles of time).

Exodus 18 has 1510 letters (10 × 151) in 418 words (22 × 19) totaling 111955, 5 × 22391, 22391 is the 2506^th prime (14 x 41^st prime, the same numeric configuration of Psalm 27’s 574 letters, 14 x 41).  The sum of 111955’s digits is 22 (number of letters in the Hebrew alphabet, the whole Word of God), and the product is 225, 15² (15 refers to Israel’s restoration, 81 + 144, 9² + 12², the sum of triangular numbers T₁₄ + T₁₅ and the sum of cubed digits 1-5, 1³ + 2³ + 3³ + 4³ + 5³,  the reality of YHWH’s mercy through Passover (14) and the Exodus (15). 

Deuteronomy 1:9-18’s 523 letters in 124 words (4 × 31) total 37095, 15 × 2473, 15(48² + 13²); the God (31) of the earth (4) is the Creator Covenant God (37), the King (95) who came out of death that we might bask in the golden light (95) of His face, perfected in holiness (2304, 48², 4² × 12²), the “wise, understanding, and knowledgeable” people who “judge righteously” according to His Word (vv. 13,16), fearing God, loving truth, and hating covetousness (Exo. 18:21).