Jethro

The father - in - law of Moses. This man is rendered memorable in Scripture history from his connection with Moses; but for this, it is more than probable he would never have been known even by name in the christian church. His name signifies excellence. His being a priest in Midian, doth not explain what his religion was. Some have thought, that he had a knowledge of the God of Israel, else Moses would not have been allied to him; and they that are of that opinion say, that he was descended from Midian, the son of Abraham, and Keturah. (See Gen. xxv. 1, 2.) There is some little difficulty in explaining one Scripture by another respecting this man. Exod. 3: 1. he is called Jethro; Num. x. 29. he is called Raguel; and some have thought, that Hobab was a third name by which he was known: but this, it should rather seem, was the brother of Moses’s wife, Zipporah.

Jethro [HOBAB]

"Moses’ father-in-law," a shepherd-prince or priest of Midian, Exo 3:1 4:18 18:1-27. When the Hebrews were at mount Sinai, he visited Moses, gave him some wise counsel as to the government of the tribes, and then returned to his own people. See HOBAB and RAGUEL. Jethro was a worshipper of God, Exo 18:10,11, and some infer that he was a descendant of Abraham, through Midian, Gen 25:2 .\par

Je’thro. (his excellence). Jethro was priest, or prince of Midian. Moses married his daughter Zipporah. (B.C. 1530). On account of his local knowledge, he was entreated to remain, with the Israelites throughout their journey to Canaan. Num 10:31; Num 10:33. (He is called Reuel, in Exo 2:18, and Raguel, in Num 10:29, the same word, in the original for both). Reuel is probably his proper name, and Jethro his official title. -- Editor).

(See HOBAB.) Reuel’s oldest son. Father-in-law of Moses, by whose counsel Moses chose chief men from the tribes to be rulers of thousands, hundreds, fifties, and tens, and to judge minor causes, reserving the weightier ones to himself (Exodus 18). "Jethro took a burnt offering and sacrifices for God," being a priest of the true God. The primitive faith still had its representatives here and there in the Gentile world after Abraham’s call, e.g. Jethro, and Melchizedek. Reuel’s name, from El ("God"), implies he too was a God-worshipping priest-prince of his tribe, though the majority of the tribe bordering on the Hamite Canaan were idolaters (Exo 2:16). Zipporah’s repugnance to circumcision (Exo 4:24-26) shows that it was not universal even among worshippers of the true God.

She circumcised the younger son only to save Moses from God’s wrath, the elder was evidently already circumcised. Moses’ delay in circumcising the younger was a sinful yielding to his wife. The occurrence induced him to send her back and his sons, and not take them to Egypt; Jethro brought them to him after Israel’s arrival at Sinai. Jethro of Midian (Abraham’s descendant) celebrated a sacrificial meal with Aaron and Israel’s elders; the representative firstfruits of the pagan who would afterward enter into fellowship with God and His people; as Amalek, another descendant of Abraham, represents on the contrary the pagan world hostile to the Lord and His people.

Jethro (jç’thro or jĕth’ro), his excellence. A priest or prince of Midian, and father-in-law of Moses. Exo 3:1. He is called Raguel (R. V. "Reuel"), Num 10:29, and Reuel, Exo 2:18, and was probably known by either name, while Jethro was his official title. It is highly probable, too, that he was a descendant of Abraham by Keturah, the mother of Midian, Gen 25:2; but what was the nature of his office as priest—or prince, as some say it should be rendered—we know not.

[Jeth’ro]

Father-in-law of Moses, and a priest of Midian, with whom Moses spent forty years of his life. He brought to Moses his wife and their two sons soon after Israel had left Egypt. He advised Moses to appoint judges for minor cases. He rejoiced and blessed God for the deliverance He had given to His people, and said, "Now I know that Jehovah is greater than all gods: for in the thing wherein they dealt proudly he was above them." He also took a burnt offering and sacrifices for God: and Aaron and all the elders of Israel came to eat bread with him before God. He thus prefigures the joy of the Gentiles in the Lord’s salvation and deliverance witnessed to them in His dealings with Israel. Deu 32:43; Psa 67; Psa 117. He departed again to his own land. Exo 3:1; Exo 4:18; Exo 18:1-12.

He is apparently called REUEL in Exo 2:18; and HOBAB in Num 10:29, where RAGUEL is REUEL in the Hebrew. This passage says that Raguel, the Midianite, was the father of HOBAB, the father-in-law of Moses (see also Jdg 4:11), so that in Exo 2:18 ’father’ may signify ’grandfather.’ Hobab may have been the personal name, and Jethro an official name. In Jdg 1:16 Moses’ father-in-law is called a Kenite, but the exact signification of this term is not known.

(; Jether [] in Ex. iv. 18).

By: Emil G. Hirsch, M. Seligsohn, Solomon Schechter

—Biblical Data:

Priest of Midian and father-in-law of Moses (Ex. iii. 1 et al.). In the account of the marriage of his daughter Zipporah to Moses (Ex. ii. 16-21), he is called "Reuel" ( = "God is his friend"; see also Hobab). Happening one day to be at the well where Jethro's daughters were drawing water for their flocks, Moses had occasion to defend them against some shepherds who attempted to drive them away. Jethro, out of gratitude, gave him his daughter Zipporah. After Moses and the Israelites had crossed the Red Sea Jethro went to Moses with the latter's wife and two sons (Ex. xviii. 1-5). When Moses told Jethro of all the miracles done for the Israelites by Yhwh, Jethro, rejoicing, exclaimed, "Now I know that the Lord is greater than all gods," and offered burnt offerings and sacrifices. Jethro advised Moses to appoint deputies to assist him to judge the Israelites and render his burdens lighter. After this Jethro returned to his own country (Ex. xviii. 8-27).

His Names.

—In Rabbinical Literature:

The different names of Jethro puzzled the Talmudists: some thought that his real name was "Hobab," and that Reuel was his father (see Hobab); others thought that his name was "Reuel," interpreting it "the friend of God" (see Jethro—Biblical Data, and comp. the view of some modern scholars, who hold that his name was "Reuel," and that "Jethro" was a title, "his Excellency"). According to Simeon b. Yoḥai, he had two names, "Hobab" and "Jethro" (Sifre, Num. 78). It is, however, generallyaccepted that he had seven names: "Reuel," "Jether," "Jethro," "Hobab," "Heber," "Keni" (comp. Judges i. 16, iv. 11), and "Putiel"; Eleazar's father-in-law (Ex. vi. 25) being identified with Jethro by interpreting his name either as "he who abandoned idolatry" or as "who fattened calves for the sake of sacrifices to the idol" (Ex. R. xxvii. 7; Mek., Yitro, 'Amaleḳ, 1; Tan., Shemot, 11; comp. Targ. pseudo-Jonathan to Ex. vi. 25 and Soṭah 44a).

Jethro together with Balaam and Job was consulted by Pharaoh as to the means for exterminating the children of Israel; and as he dissuaded Pharaoh from his design, he was recompensed in that his descendants, the Rechabites, sat with the Sanhedrin in the Temple (Sanh. 106a; Ex. R. i. 12; comp. I Chron. ii. 55). In Ex. R. xxvii. 5 it is said that Jethro and Amalek were consulted by Pharaoh, and that both advised him to throw the male children into the river; but, seeing that Amalek was excluded from both this and the future life (comp. Ex. xvii. 14), Jethro repented.

R. Joshua and R. Eleazar ha-Moda'i disagree as to Jethro's position in Midian: according to one, the words "kohen Midyan" mean that he was the priest of Midian; according to the other, "prince of Midian" (Mek. l.c.; Ex. R. xxvii. 2). The opinion that Jethro was a priest is met with in Ex. R. i. 35 and in Tan., Yitro, 5. It is further said (Ex. R. l.c.) that Jethro, having remarked that the worship of an idol was foolish, abandoned it. The Midianites therefore excommunicated him, and none would keep his flocks; so that his daughters were compelled to tend them and were ill-treated by the shepherds. This, however, is in conflict with another statement, to the effect that Jethro gave his daughter Zipporah to Moses on condition that their first son should be brought up in the worship of idols, and that Moses swore to respect this condition (Mek. l.c.; Yalḳ., Ex. 169).

Whether Jethro went to the wilderness before or after the Torah was given, and consequently what it was that induced him to go to the wilderness, are disputed points among the Rabbis (Zeb. 116a; Yer. Meg. i. 11; Mek. l.c.). According to some, it was the giving of the Torah; according to others, the crossing of the Red Sea dry-shod, or the falling of the manna.

Honored by Moses.

The manner in which Jethro announced his arrival to Moses is also variously indicated. According to R. Eliezer, Jethro sent a messenger; according to R. Joshua, he wrote a letter and tied it to an arrow which he shot into the camp. Moses did not go out alone to meet his father-in-law; but was accompanied by Aaron, Nadab, Abihu, and the seventy elders of Israel, in order to honor Jethro. Some say that even the Shekinah itself went out to meet him (Mek. l.c.; Tan., Yitro, 6). The words "wa-yiḥad Yitro" (Ex. xviii. 9), generally translated "and Jethro rejoiced," are interpreted by the Talmudists as "he circumcised himself"; or "he felt a stinging in his flesh"; that is to say, he was sorry for the loss of the Egyptians, his former coreligionists. By an interchange of the ח with the ה, the phrase would read "wa-yihad," meaning "he became a Jew" (Tan., Yitro, 5).

Jethro was the first to utter a benediction () to God for the wonders performed by Him for the Israelites (comp. Ex. xviii. 10). Such a thing had not been done either by Moses or by any of the Israelites (Sanh. l.c.; Mek. l.c. 2). Jethro knew that Yhwh was greater than all the gods (comp. Ex. xviii. 11), because he had previously worshiped all the idols of the world (Mek. l.c.; Tan. l.c.); but at the same time he did not deny to idols all divine power (Yalḳ., Ex. 269). According to R. Joshua, Moses purposely sent Jethro away in order that he should not be present at the revelation of the Law (comp. Ex. xviii. 27, Hebr.).

JETHRO (once, Exo 4:18 a Jether).—An Arab sheik and priest of the Sinaitic Peninsula, the father-in-law of Moses; referred to by this name in Exo 3:1; Exo 4:18; Exo 18:1-2 ff. (E [Note: Elohist.] ), as Reuel in the present text of Exo 2:18 (J [Note: Jahwist.] ), and as Hobab in Num 10:29 (also J [Note: Jahwist.] ). He welcomed Moses and received him into his family (Exo 2:21), and many years later visited him at Sinai (Exo 18:1 ff.), heard with wonder and delight of the doings of Jahweh on behalf of Israel (Exo 18:9 ff.), and gave advice about administration (Exo 18:17-26). Later still he probably acted as guide to the Israelites (Num 10:29 ff.; cf. the AV [Note: Authorized Version.] of Jdg 1:16; Jdg 4:11). As to the two or three names, it may be noted that Arabic inscriptions (Minæan) repeatedly give a priest two names. The name Jethro (Heb. Yithrô) may mean ‘pre-eminence.’ See art. Hobab.

W. Taylor Smith.

Father-in-law of Moses. When as a youth, Moses’ life was in danger from Pharao, he took flight and went to Madian. He found a home with Raguel the priest, and eventually married Sephora, one of his seven daughters (Exodus 2). There is a tradition that he is buried on the Mount of Beatitudes.

jeth´rō, jḗ´thrō (יתרו, yithrō, “excellence,” Exo 3:1; Exo 4:18; Exo 18:1-12 (in Exo 4:18, probably a textual error, יתר, yether, “Iether,” the King James Version margin, the Revised Version margin); Septuagint always Ἰοθόρ, Iothór): The priest of Midian and father-in-law (ḥōthēn) of Moses.

1. His Relation to Reuel and Hobab:

It is not easy to determine the relation of Jethro to Reuel and Hobab. If we identify Jethro with Reuel as in Exo 2:18; Exo 3:1 (and in Ant, III, iii; V, ii, 3), we must connect “Moses’ father-in-law” in Num 10:29 immediately with “Reuel” (the King James Version “Raguel”), and make Hobab the brother-in-law of Moses. But while it is possible that ḥōthēn may be used in the wider sense of a wife’s relative, it is nowhere translated “brother-in-law” except in Jdg 1:16; Jdg 4:11 (“father-in-law,” the King James Version, the Revised Version margin). If we insert, as Ewald suggests (HI, II, 25), “Jethro son of” before “Reuel” in Exo 2:18 (compare the Septuagint, Exo 2:16, where the name “Jethro” is given), we would then identify Jethro with Hobab, the son of Reuel, in Num 10:29, taking “Moses’ father-in-law” to refer back to Hobab. Against this identification, however, it is stated that Jethro went away into his own country without any effort on the part of Moses to detain him (Exo 18:27), whereas Hobab, though at first he refused to remain with the Israelites, seems to have yielded to the pleadings of Moses to become their guide to Canaan (Num 10:29-32; Jdg 1:16, where Kittel reads “Hobab the Kenite”; Jdg 4:11). It may be noted that while the father-in-law of Moses is spoken of as a “Midianite” in Exodus, he is called a”Kenite” in Jdg 1:16; Jdg 4:11. From this Ewald infers that the Midianites were at that time intimately blended with the Amalekites, to which tribe the Kenites belonged (HI, II, 44).

2. His Hearty Reception of Moses:

When Moses fled from Egypt he found refuge in Midian, where he received a hearty welcome into the household of Jethro on account of the courtesy and kindness he had shown to the priest’s 7 daughters in helping them to water their flock. This friendship resulted in Jethro giving Moses his daughter, Zipporah, to wife (Exo 2:15-21). After Moses had been for about 40 years in the service of his father-in-law, the angel of the Lord appeared to him in the burning bush as he was keeping the flock at Horeb, commanding him to return to Egypt and deliver his enslaved brethren out of the hands of Pharaoh (Exo 3:1 ff). With Jethro’s consent Moses left Midian to carry out the Divine commission (Exo 4:18).

3. His Visit to Moses in the Wilderness:

When tidings reached Midian of “all that God had done for Moses, and for Israel” in delivering them from Egyptian bondage, Jethro, with a natural pride in the achievements of his relative, set out on a visit to Moses, taking Zipporah and her two sons with him (Exo 18:1-12). On learning of his father-in-law’s arrival at the “mount of God,” Moses went out to meet him, and after a cordial exchange of courtesies they retired to Moses’ tent, where a pleasant interview took place between them. We are told of the interest Jethro felt in all the particulars of the great deliverance, how he “rejoiced for all the goodness which Yahweh had done to Israel,” and how the conviction was wrought within him that Yahweh was “greater than all gods; yea, in the thing wherein they dealt proudly against them” (Exo 18:11). In this condition so expressed there is evidently a reference to the element by which the Egyptians thought in their high-handed pursuit they would be able to bring back Israel into bondage, but by which they were themselves overthrown.

It is worth noting that in the religious service in which Jethro and Moses afterward engaged, when Jethro, as priest, offered a burnt offering, and Aaron with all the elders of Israel partook of the sacrificial feast, prominence was given to Jethro over Aaron, and thus a priesthood was recognized beyond the limits of Israel.

4. His Wise Counsel:

This visit of Jethro to Moses had important consequences for the future government of Israel (Exo 18:13-27). The priest of Midian became concerned about his son-in-law when he saw him occupied from morning to night in deciding the disputes that had arisen among the people. The labor this entailed, Jethro said, was far too heavy a burden for one man to bear. Moses himself would soon be worn out, and the people, too, would become weary and dissatisfied, owing to the inability of one judge to overtake all the eases that were brought before him. Jethro, therefore, urged Moses to make use of the talents of others and adopt a plan of gradation of judges who would dispose of all eases of minor importance, leaving only the most difficult for him to settle by a direct appeal to the will of God. Moses, recognizing the wisdom of his father-in-law’s advice, readily acted upon his suggestion and appointed “able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” Thereafter, Jethro returned to his own country.

5. His Character and Influence:

The story of Jethro reveals him as a man of singular attractiveness and strength, in whom a kind, considerate disposition, a deeply religious spirit, and a wise judgment all met in happy combination. And this ancient priest of Midian made Israel and all nations his debtors when he taught the distinction between the legislative and the judicial function, and the importance of securing that all law be the expression of the Divine will, and that its application be entrusted only to men of ability, piety, integrity and truth (Exo 18:21).