Mazmur 81:3

81:3 Sound the ram’s horn on the day of the new moon, ¹ 

and on the day of the full moon when our festival begins. ² 

Mazmur 150:3

150:3 Praise him with the blast of the horn!

Praise him with the lyre and the harp!

Bilangan 10:1-10

The Blowing of Trumpets

10:1 ³ The Lord spoke to Moses: 10:2 “Make ⁴  two trumpets of silver; you are to make ⁵  them from a single hammered piece. ⁶  You will use them ⁷  for assembling the community and for directing the traveling of the camps. 10:3 When ⁸  they blow ⁹  them both, all the community must come ¹⁰  to you to the entrance of the tent of meeting.

10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. ¹¹  10:5 When you blow an alarm, ¹²  then the camps that are located ¹³  on the east side must begin to travel. ¹⁴  10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. ¹⁵  An alarm must be sounded ¹⁶  for their journeys. 10:7 But when you assemble the community, ¹⁷  you must blow, but you must not sound an alarm. ¹⁸  10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations. 10:9 If you go to war in your land against an adversary who opposes ¹⁹  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ²⁰  from your enemies.

10:10 “Also in the time when you rejoice, such as ²¹  on your appointed festivals or ²²  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ²³  become ²⁴  a memorial for you before your God: I am the Lord your God.”

Yosua 6:5

6:5 When you hear the signal from the ram’s horn, ²⁵  have the whole army give a loud battle cry. ²⁶  Then the city wall will collapse ²⁷  and the warriors should charge straight ahead.” ²⁸ 

Yosua 6:1

6:1 Now Jericho ²⁹  was shut tightly ³⁰  because of the Israelites. No one was allowed to leave or enter. ³¹ 

Yosua 15:24

15:24 Ziph, Telem, Bealoth,

Yosua 16:1

Joseph’s Tribal Lands

16:1 The land allotted to Joseph’s descendants extended from the Jordan at Jericho ³²  to the waters of Jericho to the east, through the desert and on up from Jericho into the hill country of Bethel. ³³ 

Yosua 16:1

Joseph’s Tribal Lands

16:1 The land allotted to Joseph’s descendants extended from the Jordan at Jericho ³⁴  to the waters of Jericho to the east, through the desert and on up from Jericho into the hill country of Bethel. ³⁵ 

Kolose 1:1

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ³⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:16

4:16 And after ³⁸  you have read this letter, have it read ³⁹  to the church of Laodicea. In turn, read the letter from Laodicea ⁴⁰  as well.

Wahyu 8:6-13

8:6 Now ⁴¹  the seven angels holding ⁴²  the seven trumpets prepared to blow them.

8:7 The ⁴³  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ⁴⁴  a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

8:8 Then ⁴⁵  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ⁴⁶  third of the sea became blood, 8:9 and a third of the creatures ⁴⁷  living in the sea died, and a third of the ships were completely destroyed. ⁴⁸ 

8:10 Then ⁴⁹  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ⁵⁰  it landed ⁵¹  on a third of the rivers and on the springs of water. 8:11 (Now ⁵²  the name of the star is ⁵³  Wormwood.) ⁵⁴  So ⁵⁵  a third of the waters became wormwood, ⁵⁶  and many people died from these waters because they were poisoned. ⁵⁷ 

8:12 Then ⁵⁸  the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day ⁵⁹  and for a third of the night likewise. 8:13 Then ⁶⁰  I looked, and I heard an ⁶¹  eagle ⁶²  flying directly overhead, ⁶³  proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” ⁶⁴ 

Wahyu 11:15

The Seventh Trumpet

11:15 Then ⁶⁵  the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world

has become the kingdom of our Lord

and of his Christ, ⁶⁶ 

and he will reign for ever and ever.”

[81:3]  ¹ tn Heb “at the new moon.”

[81:3]  sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

[81:3]  ² tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

[81:3]  sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

[10:1]  ³ sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

[10:2]  ⁴ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ⁵ tn The imperfect tense is again instruction or legislation.

[10:2]  ⁶ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ⁷ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[10:3]  ⁸ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ⁹ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ¹⁰ tn Heb “the assembly shall assemble themselves.”

[10:4]  ¹¹ tn Heb “they shall assemble themselves.”

[10:5]  ¹² tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

[10:5]  ¹³ tn Heb “the camps that are camping.”

[10:5]  ¹⁴ tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

[10:6]  ¹⁵ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

[10:6]  ¹⁶ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[10:7]  ¹⁷ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

[10:7]  ¹⁸ sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.

[10:9]  ¹⁹ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ²⁰ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[10:10]  ²¹ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ²² tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ²³ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ²⁴ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[6:5]  ²⁵ tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.

[6:5]  ²⁶ tn Heb “all the people will shout with a loud shout.”

[6:5]  ²⁷ tn Heb “fall in its place.”

[6:5]  ²⁸ tn Heb “and the people will go up, each man straight ahead.”

[6:1]  ²⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:1]  ³⁰ tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

[6:1]  ³¹ tn Heb “there was no one going out and there was no one coming in.”

[16:1]  ³² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[16:1]  ³³ tn Heb “The lot went out to the sons of Joseph from the Jordan [at] Jericho to the waters of Jericho to the east, the desert going up from Jericho into the hill country of Bethel.”

[16:1]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[16:1]  ³⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[16:1]  ³⁵ tn Heb “The lot went out to the sons of Joseph from the Jordan [at] Jericho to the waters of Jericho to the east, the desert going up from Jericho into the hill country of Bethel.”

[16:1]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:16]  ³⁸ tn Grk “when.”

[4:16]  ³⁹ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁴⁰ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[8:6]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁴² tn Grk “having.”

[8:7]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ⁴⁴ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:9]  ⁴⁷ tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”

[8:9]  ⁴⁸ tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”

[8:10]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ⁵⁰ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ⁵¹ tn Grk “fell.”

[8:11]  ⁵² tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ⁵³ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ⁵⁴ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

[8:11]  ⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ⁵⁶ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ⁵⁷ tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ⁵⁹ tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ⁶¹ tn Grk “one eagle.”

[8:13]  ⁶² tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

[8:13]  ⁶³ tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

[8:13]  ⁶⁴ tn Grk “about to sound their trumpets,” but this is redundant in English.

[11:15]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”