Exodus 17:14

Translation
King James Version
And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
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KJV (with Strong's)
And the LORD H3068 said H559 unto Moses H4872, Write H3789 this for a memorial H2146 in a book H5612, and rehearse H7760 it in the ears H241 of Joshua H3091: for I will utterly H4229 put out H4229 the remembrance H2143 of Amalek H6002 from under heaven H8064.
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Complete Jewish Bible
ADONAI said to Moshe, "Write this in a book to be remembered, and tell it to Y'hoshua: I will completely blot out any memory of 'Amalek from under heaven."
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Berean Standard Bible
Then the LORD said to Moses, “Write this on a scroll as a reminder and recite it to Joshua, because I will utterly blot out the memory of Amalek from under heaven.”
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American Standard Version
and Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven.
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World English Bible Messianic
The LORD said to Moses, “Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the memory of Amalek from under the sky.”
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Geneva Bible (1599)
And the Lord sayde to Moses, Write this for a remembrance in the booke, and rehearse it to Ioshua: for I will vtterly put out the remembrance of Amalek from vnder heauen.
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Young's Literal Translation
And Jehovah saith unto Moses, `Write this, a memorial in a Book, and set it in the ears of Joshua, that I do utterly wipe away the remembrance of Amalek from under the heavens;'
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See also
Exodus 34:27Numbers 24:201 Samuel 30:11 Samuel 30:17Exodus 12:14Exodus 24:42 Samuel 8:12
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
The Exodus: From Elim to Mount Sinai
The Exodus: From Elim to Mount Sinai View full PDF
Exodus 17:1-7, Exodus 17:8-15
Exodus 17:1-7, Exodus 17:8-15 View full PDF

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Study This Verse

SUMMARY

Exodus 17:14 records a profound divine decree issued by the LORD to Moses immediately following Israel's victory over the Amalekites at Rephidim. This verse commands Moses to document this significant event and God's solemn oath to utterly erase the memory of Amalek from existence, while also specifically instructing him to impress this truth upon Joshua. It encapsulates themes of divine justice, the importance of preserving God's historical acts, and the preparation of future leadership for ongoing spiritual conflict.

CONTEXT

  • Literary Context: This verse is situated at a critical juncture in the Israelites' wilderness journey, directly after their first military engagement as a nation. The preceding passage, detailing the unprovoked attack by the Amalekites at Rephidim and the ensuing battle, is found in Exodus 17:8-13. The command in Exodus 17:14 is not merely a post-battle instruction but a divine response to Amalek's egregious act, setting the stage for a perpetual enmity declared in Exodus 17:16. It transitions from the immediate military victory to a long-term divine policy of judgment and remembrance, emphasizing the lasting theological implications of this confrontation.
  • Historical & Cultural Context: The Amalekites were a nomadic, predatory people, descendants of Esau through his grandson Amalek, as recorded in Genesis 36:12. Their attack on Israel was particularly heinous because it occurred when the Israelites were vulnerable, weary from their journey, and specifically targeted the stragglers at the rear, a detail emphasized in Deuteronomy 25:17-18. This act violated ancient Near Eastern customs of hospitality and showed a complete lack of fear of God, who had just demonstrated His power in the exodus from Egypt. Their actions were an affront to God's chosen people and, by extension, to God Himself, provoking a unique and severe divine condemnation that would span generations, as seen in later interactions with Saul in 1 Samuel 15 and Haman, described as an Agagite (a descendant of the Amalekite king Agag), in Esther 3:1.
  • Key Themes: This verse contributes significantly to several major theological and narrative themes within Exodus and the broader Pentateuch. Firstly, it underscores the theme of Divine Justice and Retribution, demonstrating God's unwavering commitment to judge those who defiantly oppose His purposes and harm His covenant people. Secondly, it highlights the Importance of Remembrance and Historical Preservation, emphasizing that God's acts in history, both redemptive and judicial, are to be meticulously recorded and transmitted across generations. This ensures that Israel would always recall God's faithfulness and the consequences of rebellion. Thirdly, the instruction to Joshua points to the theme of Leadership Succession and Discipleship, revealing God's method of preparing future leaders by imbuing them with His divine decrees and historical lessons. Finally, it introduces the concept of Perpetual Spiritual Warfare, where the conflict with Amalek becomes a paradigmatic struggle against an insidious enemy of God's people, a theme that resonates throughout biblical history.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Memorial (Hebrew, zikrôwn', H2146): This term refers to a memento or a memorable thing, day, or writing. In the context of the divine command to "Write this for a memorial in a book," it signifies the enduring significance of the event and God's decree. It is not merely a record for historical purposes but a divinely ordained means to ensure that the confrontation with Amalek and God's subsequent judgment are perpetually remembered by Israel, serving as a foundational lesson about God's character and His dealings with His enemies.
  • Remembrance (Hebrew, zêker', H2143): This word denotes a recollection, memory, or commemoration. When God declares, "I will utterly put out the remembrance of Amalek," it signifies a complete and total eradication, not just of their physical presence but of their very name and legacy from human history and memory. This is a profound statement of divine judgment, aiming for the absolute obliteration of a people who dared to oppose God's chosen nation.
  • Utterly put out (Hebrew, mâchâh', H4229): This primitive root means to stroke or rub, by implication, to erase, blot out, or destroy. The doubling of the verb (an infinitive absolute construction) in "I will utterly put out" (literally, "blotting out I will blot out") serves as a powerful intensification, emphasizing the absolute certainty and totality of God's intention to completely obliterate Amalek's existence and memory "from under heaven." It conveys the severity and finality of divine wrath against a persistent and defiant enemy.

Verse Breakdown

  • "And the LORD said unto Moses,": This opening phrase establishes the divine origin and absolute authority of the command that follows. It underscores that the decree is not a human strategy or a mere historical observation, but a direct, authoritative revelation from YHWH (H3068, Yᵉhôvâh), emphasizing its supreme significance and binding nature for all generations of Israel.
  • "Write this [for] a memorial in a book,": Moses (H4872, Môsheh) is commanded to document this specific event—the Amalekite attack and God's subsequent judgment—in a written record (H5612, çêpher). This highlights the crucial importance of preserving divine revelation and historical acts, ensuring that God's faithfulness, justice, and the lessons derived from His dealings are remembered, transmitted, and perpetually accessible to future generations through sacred texts.
  • "and rehearse [it] in the ears of Joshua:": Beyond written preservation, there is an explicit command for oral transmission and direct, personal instruction to Joshua (H3091, Yᵉhôwshûwaʻ). This emphasizes the vital role of mentorship and discipleship in preparing future leaders. Joshua, who led the battle (H7760, sûwm - to put, appoint, hence "rehearse" in this context meaning to impress upon), is specifically chosen to internalize this divine decree, preparing him for his future leadership role and the ongoing spiritual warfare Israel would face under his command. The phrase "in the ears" (H241, ʼôzen) implies careful, attentive listening and internalization.
  • "for I will utterly put out the remembrance of Amalek from under heaven.": This is the core of God's declaration: a solemn, emphatic oath of complete and perpetual judgment against Amalek. Their memory (H2143, zêker) and existence are to be obliterated (H4229, mâchâh). This severe pronouncement reflects the depth of Amalek's sin—their unprovoked, cowardly attack on God's vulnerable people—and signifies God's unwavering commitment to justice against those who oppose His divine plan and covenant people (H6002, ʻĂmâlêq), aiming for their complete disappearance from the annals of human history and memory (H8064, shâmayim).

Literary Devices

The passage employs several potent literary devices to convey the gravity and enduring significance of God's decree. Divine Command is central, as the text opens with "And the LORD said unto Moses," establishing the absolute authority and imperative nature of the instructions. The phrase "I will utterly put out the remembrance of Amalek from under heaven" utilizes Hyperbole or Intensification, conveying a judgment so severe that it aims for complete obliteration, not just physical defeat but an erasure from historical memory. This strong language emphasizes the gravity of Amalek's offense and the totality of God's condemnation. The use of the infinitive absolute with the verb "put out" (mâchâh) creates a powerful Emphasis through Repetition, reinforcing the certainty and completeness of the promised destruction. Furthermore, the specific instruction to "rehearse [it] in the ears of Joshua" serves as Foreshadowing, subtly highlighting Joshua's emerging leadership role and preparing him for the future conflicts and responsibilities he would inherit as Moses' successor. This act of direct, personal instruction underscores the continuity of divine purpose through successive generations of leadership.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 17:14 profoundly illustrates God's active involvement in human history, His unwavering justice against those who oppose His purposes, and the critical importance of divine revelation and its preservation. It reveals a God who meticulously remembers the actions of nations and individuals, and who will decisively act to uphold His covenant and protect His people. The dual command to record and rehearse ensures that future generations of Israel would understand the gravity of spiritual warfare and the severe consequences of defying the Most High. This divine judgment against Amalek serves as a perpetual reminder that God is sovereign over all nations and will ultimately bring all injustice to account, demonstrating His holiness and His commitment to His covenant.

  • Exodus 17:16 - God's oath to have war with Amalek from generation to generation, reinforcing the perpetual nature of the conflict.
  • Deuteronomy 25:17-19 - Moses reiterates the command to remember and blot out Amalek, emphasizing their treacherous attack on the vulnerable and the solemn obligation of Israel.
  • 1 Samuel 15:2-3 - God commands King Saul to utterly destroy Amalek, demonstrating the long-term nature of this divine decree and the severe consequences of disobedience to it.

REFLECTION AND APPLICATION

Exodus 17:14 offers profound lessons for believers today, transcending its historical context to speak to enduring spiritual realities. It reminds us that God is a God of justice who sees and responds to evil, particularly when His people are attacked or His purposes are thwarted. While we do not engage in physical warfare against ethnic groups, the principle of a perpetual spiritual conflict remains. We are called to recognize and relentlessly confront the "Amalek" in our own lives—the persistent sins, destructive habits, and spiritual forces that seek to hinder our walk with God and undermine His kingdom. Just as God commanded the memory of Amalek to be blotted out, we are to utterly eradicate the "remembrance" and power of sin in our lives through Christ, allowing no quarter for compromise. Furthermore, the emphasis on writing and rehearsing highlights the timeless importance of diligent discipleship and the faithful transmission of God's truth to the next generation, ensuring that the lessons of His faithfulness, justice, and victory are never forgotten. This verse calls us to active remembrance of God's character and active participation in His ongoing work in the world.

Questions for Reflection

  • What "Amalek" (persistent sin, destructive habit, or spiritual opposition) in your life needs to be utterly blotted out by the power of Christ?
  • How are you actively participating in the "writing" (documenting and preserving) and "rehearsing" (teaching and discipling) of God's truth for future generations in your sphere of influence?
  • In what ways does God's severe judgment against Amalek reinforce your understanding of His justice, holiness, and unwavering commitment to His covenant people?

FAQ

Why was God's judgment against Amalek so severe?

Answer: God's judgment against Amalek was uniquely severe because their attack on Israel was not merely a military skirmish but an act of profound wickedness and defiance against God Himself. The Amalekites attacked the most vulnerable members of Israel—the weary, sick, and stragglers at the rear, as explicitly stated in Deuteronomy 25:17-18. This was an unprovoked assault on a people under divine protection, demonstrating a complete lack of fear of God and violating ancient customs of hospitality. Their actions were seen as a direct challenge to God's sovereignty and His plan for His chosen nation, provoking a unique and lasting divine condemnation that aimed for their complete historical and cultural eradication.

What does it mean for God to "utterly put out the remembrance of Amalek"?

Answer: To "utterly put out the remembrance of Amalek" signifies a comprehensive and total divine judgment that goes beyond mere military defeat. It means that God intended for the Amalekites to be completely obliterated as a distinct people, their name and memory erased from under heaven. This was a divine decree for their complete historical and cultural disappearance, ensuring that no trace of their identity or legacy would remain. It underscores the severity of God's wrath against those who are in perpetual opposition to His purposes and His people, serving as a stark warning of the consequences of unrepentant evil and a testament to God's unwavering commitment to His covenant.

CHRIST-CENTERED FULFILLMENT

The divine decree to "utterly put out the remembrance of Amalek from under heaven" finds its ultimate fulfillment and spiritual transformation in the person and work of Jesus Christ. Amalek, representing a relentless, insidious enemy that attacks God's people and opposes His redemptive purposes, serves as a type for the spiritual adversaries that plague humanity: sin, death, and the devil. Just as God swore to blot out Amalek, Christ, through His atoning sacrifice on the cross, utterly blotted out the record of our debt, which stood against us with its legal demands, as declared in Colossians 2:14. He disarmed the spiritual rulers and authorities and put them to open shame by triumphing over them in the cross, a victory beautifully articulated in Colossians 2:15. The "remembrance" of sin and its power, which once held humanity captive, has been eternally erased for those in Christ, for "He has appeared once for all at the end of the ages to put away sin by the sacrifice of Himself," as stated in Hebrews 9:26. Furthermore, Jesus is the one in whom the names of His people are written in the Lamb's book of life, ensuring an eternal remembrance and inheritance, in stark contrast to the decreed oblivion of God's enemies. His victory ensures that the ultimate "Amalek"—the power of sin and death—has been decisively conquered, guaranteeing a future where all opposition to God's kingdom will be utterly vanquished, and only the remembrance of Christ's triumph and His redeemed people will endure. Indeed, "The reason the Son of God appeared was to destroy the devil's work," a truth proclaimed in 1 John 3:8.

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Commentary on Exodus 17 verses 8–16

I. II. Main points1. 2. Sub-points

We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num 21:14. Amalek was the first of the nations that Israel fought with, Num 24:20. Observe,

I. Amalek's attempt: They came out, and fought with Israel, Exo 17:8. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this, 1. As Israel's affliction. They had been quarrelling with Moses (Exo 17:2), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home. 2. As Amalek's sin; so it is reckoned, Deu 25:17, Deu 25:18. They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did.

II. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe,

1.The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a man of war from his youth. He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, Exo 17:9. When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means.

2.The post assumed by Moses: I will stand on the top of the hill with the rod of God in my hand, Exo 17:9. See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up the rod of God in his hand, that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is (Isa 51:9, Isa 51:10), Put on strength, O arm of the Lord; art not thou it that hath cut Rahab?" Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, there broke the arrows of the bow, Psa 76:2, Psa 76:3. Observe, (1.) How Moses was tired (Exo 17:12): His hands were heavy. The strongest arm will fail with being long extended; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though the spirit be willing, the flesh will be weak. Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing. (2.) What influence the rod of Moses had upon the battle (v. 11): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer. (3.) The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone (v. 12); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us - our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not.

III. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, v. 13. Though Joshua fought with great disadvantages - his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.

IV. The trophies of this victory set up. 1. Moses took care that God should have the glory of it (v. 15); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, Jehovah-nissi - The Lord is my banner, which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Psa 20:5. It is fit that he who does all the work should have all the praise. 2. God took care that posterity should have the comfort and benefit of it: "Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Joshua, let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it in perpetuam rei memoriam - that the event may be had in perpetual remembrance; that which is written remains." (1.) "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them touches the apple of his eye." (2.) Write what shall be done. [1.] That in process of time Amalek shall be totally ruined and rooted out (Exo 17:14), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance (Psa 83:4, Psa 83:7); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul (1 Sa. 15), and completely by David (ch. 30; Sa2 1:1; Sa2 8:12); after his time we never read so much as of the name of Amalek. [2.] This is the mean time God would have a continual controversy with him (v. 16): Because his hand is upon the throne of the Lord, that is, against the camp of Israel in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning (Jer 17:12); therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–16. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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