6:26 It was the same Aaron and Moses to whom the Lord said, “Bring the Israelites out of the land of Egypt by their regiments.” 1
15:13 By your loyal love you will lead 2 the people whom 3 you have redeemed;
you will guide 4 them by your strength to your holy dwelling place.
18:9 Jethro rejoiced 6 because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt.
23:27 “I will send my terror 7 before you, and I will destroy 8 all the people whom you encounter; I will make all your enemies turn their backs 9 to you.
32:7 The Lord spoke to Moses: “Go quickly, descend, 10 because your 11 people, whom you brought up from the land of Egypt, have acted corruptly.
36:2 Moses summoned 12 Bezalel and Oholiab and every skilled person in whom 13 the Lord had put skill – everyone whose heart stirred him 14 to volunteer 15 to do the work,
1 tn Or “by their hosts” or “by their armies.” Often translated “hosts” (ASV, NASB) or “armies” (KJV), צְבָאוֹת (tsÿva’ot) is a military term that portrays the people of God in battle array. In contemporary English, “regiment” is perhaps more easily understood as a force for battle than “company” (cf. NAB, NRSV) or “division” (NIV, NCV, NLT), both of which can have commercial associations. The term also implies an orderly departure.
2 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
3 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
4 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
5 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).
6 tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16).
7 tn The word for “terror” is אֵימָתִי (’emati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).
8 tn Heb “kill.”
9 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).
10 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
11 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
12 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
13 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
14 tn Or “whose heart was willing.”
15 sn The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.