Yesaya 18:3

18:3 All you who live in the world,

who reside on the earth,

you will see a signal flag raised on the mountains;

you will hear a trumpet being blown.

Imamat 25:9

25:9 You must sound loud horn blasts ¹  – in the seventh month, on the tenth day of the month, on the Day of Atonement – you must sound the horn in your entire land.

Bilangan 10:2-4

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

Bilangan 10:1

The Blowing of Trumpets

10:1 ¹⁰ The Lord spoke to Moses:

Bilangan 15:24

15:24 then if anything is done unintentionally ¹¹  without the knowledge of ¹²  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Mazmur 47:5

47:5 God has ascended his throne ¹³  amid loud shouts; ¹⁴ 

the Lord has ascended his throne amid the blaring of ram’s horns. ¹⁵ 

Mazmur 81:3

81:3 Sound the ram’s horn on the day of the new moon, ¹⁶ 

and on the day of the full moon when our festival begins. ¹⁷ 

Mazmur 89:15

89:15 How blessed are the people who worship you! ¹⁸ 

O Lord, they experience your favor. ¹⁹ 

Zakharia 9:13-16

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ²⁰  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ²¹  like a warrior’s sword.

9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. 9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ²²  full like the sacrificial basin or like the corners of the altar. ²³  9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land.

Matius 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ²⁴  to the other.

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ²⁵  me to proclaim good news ²⁶  to the poor. ²⁷ 

He has sent me ²⁸  to proclaim release ²⁹  to the captives

and the regaining of sight ³⁰  to the blind,

to set free ³¹  those who are oppressed, ³² 

Roma 10:18

10:18 But I ask, have they ³³  not heard? ³⁴  Yes, they have: ³⁵  Their voice has gone out to all the earth, and their words to the ends of the world. ³⁶ 

Roma 10:1

10:1 Brothers and sisters, ³⁷  my heart’s desire and prayer to God on behalf of my fellow Israelites ³⁸  is for their salvation.

Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ³⁹  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁴⁰  who is the father of us all

Wahyu 8:2

8:2 Then ⁴¹  I saw the seven angels who stand before God, and seven trumpets were given to them.

Wahyu 8:6--9:1

8:6 Now ⁴²  the seven angels holding ⁴³  the seven trumpets prepared to blow them.

8:7 The ⁴⁴  first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that ⁴⁵  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 ⁴⁶  the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A ⁴⁷  third of the sea became blood, 8:9 and a third of the creatures ⁴⁸  living in the sea died, and a third of the ships were completely destroyed. ⁴⁹ 

8:10 Then ⁵⁰  the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; ⁵¹  it landed ⁵²  on a third of the rivers and on the springs of water. 8:11 (Now ⁵³  the name of the star is ⁵⁴  Wormwood.) ⁵⁵  So ⁵⁶  a third of the waters became wormwood, ⁵⁷  and many people died from these waters because they were poisoned. ⁵⁸ 

8:12 Then ⁵⁹  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 ⁶⁰  and for a third of the night likewise. 8:13 Then ⁶¹  I looked, and I heard an ⁶²  eagle ⁶³  flying directly overhead, ⁶⁴  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!” ⁶⁵ 

9:1 Then ⁶⁶  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ⁶⁷  to the earth, and he was given the key to the shaft of the abyss. ⁶⁸ 

Wahyu 9:14

9:14 saying to the sixth angel, the one holding ⁶⁹  the trumpet, “Set free ⁷⁰  the four angels who are bound at the great river Euphrates!”

Wahyu 10:7

10:7 But in the days ⁷¹  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ⁷²  just as he has ⁷³  proclaimed to his servants ⁷⁴  the prophets.”

Wahyu 11:15-18

The Seventh Trumpet

11:15 Then ⁷⁵  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, ⁷⁶ 

and he will reign for ever and ever.”

11:16 Then ⁷⁷  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ⁷⁸  and worshiped God 11:17 with these words: ⁷⁹ 

“We give you thanks, Lord God, the All-Powerful, ⁸⁰ 

the one who is and who was,

because you have taken your great power

and begun to reign. ⁸¹ 

11:18 The ⁸²  nations ⁸³  were enraged,

but ⁸⁴  your wrath has come,

and the time has come for the dead to be judged,

and the time has come to give to your servants, ⁸⁵ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁸⁶  your name, both small and great,

and the time has come ⁸⁷  to destroy those who destroy ⁸⁸  the earth.”

[25:9]  ¹ sn On the “loud horn blasts” see the note on Lev 23:24, but unlike the language there, the Hebrew term for “horn” (שׁוֹפָר, shofar) actually appears here in this verse (twice).

[10:2]  ² 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]  ³ tn The imperfect tense is again instruction or legislation.

[10:2]  ⁴ 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]  ⁵ 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]  ⁶ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ⁷ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ⁸ tn Heb “the assembly shall assemble themselves.”

[10:4]  ⁹ tn Heb “they shall assemble themselves.”

[10:1]  ¹⁰ 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.

[15:24]  ¹¹ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ¹² tn Heb “[away] from the eyes of the community.”

[47:5]  ¹³ sn God ascended his throne. In the context of vv. 3-4, which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18, as well as Ps 114:1-2). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10; 2 Kgs 9:13). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.

[47:5]  ¹⁴ tn Heb “God ascended amid a shout.” The words “his throne” are supplied in the translation for clarification. The Lord’s coronation as king is described here (see v. 8). Here the perfect probably has a present perfect function, indicating a completed action with continuing effects.

[47:5]  ¹⁵ tn Heb “the Lord amid the sound of the ram horn.” The verb “ascended” is understood by ellipsis; see the preceding line.

[81:3]  ¹⁶ 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]  ¹⁷ 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.

[89:15]  ¹⁸ tn Heb “who know the shout.” “Shout” here refers to the shouts of the Lord’s worshipers (see Pss 27:6; 33:3; 47:5).

[89:15]  ¹⁹ tn Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 80:3, 7, 19; Dan 9:17).

[9:13]  ²⁰ tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).

[9:13]  ²¹ tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.

[9:15]  ²² tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ²³ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[24:31]  ²⁴ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[4:18]  ²⁵ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ²⁶ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ²⁷ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ²⁸ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ²⁹ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ³⁰ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ³¹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ³² sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[10:18]  ³³ tn That is, Israel (see the following verse).

[10:18]  ³⁴ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ³⁵ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ³⁶ sn A quotation from Ps 19:4.

[10:1]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ³⁸ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[4:16]  ³⁹ tn Grk “that it might be according to grace.”

[4:16]  ⁴⁰ tn Grk “those who are of the faith of Abraham.”

[8:2]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:6]  ⁴² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:6]  ⁴³ tn Grk “having.”

[8:7]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:7]  ⁴⁵ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

[8:8]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:8]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:9]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:10]  ⁵¹ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[8:10]  ⁵² tn Grk “fell.”

[8:11]  ⁵³ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

[8:11]  ⁵⁴ tn Grk “is called,” but this is somewhat redundant in contemporary English.

[8:11]  ⁵⁵ 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]  ⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

[8:11]  ⁵⁷ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

[8:11]  ⁵⁸ tn Grk “and many of the men died from these waters because they were bitter.”

[8:12]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ⁶⁰ tn Grk “the day did not shine [with respect to] the third of it.”

[8:13]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:13]  ⁶² tn Grk “one eagle.”

[8:13]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “about to sound their trumpets,” but this is redundant in English.

[9:1]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ⁶⁷ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ⁶⁸ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[9:14]  ⁶⁹ tn Grk “having.”

[9:14]  ⁷⁰ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

[10:7]  ⁷¹ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁷² tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁷³ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ⁷⁴ tn See the note on the word “servants” in 1:1.

[11:15]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ⁷⁸ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[11:17]  ⁷⁹ tn Grk “saying.”

[11:17]  ⁸⁰ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  ⁸¹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁸³ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁸⁵ tn See the note on the word “servants” in 1:1.

[11:18]  ⁸⁶ tn Grk “who fear.”

[11:18]  ⁸⁷ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

[11:18]  ⁸⁸ tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.