Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ¹  on your appointed festivals or ²  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 ³  become ⁴  a memorial for you before your God: I am the Lord your God.”

Bilangan 29:1-6

Blowing Trumpets

29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you. 29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

29:3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 29:4 and one-tenth for each of the seven lambs, 29:5 with one male goat for a purification offering to make an atonement for you; 29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

Bilangan 29:1

Blowing Trumpets

29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you.

Bilangan 15:28

15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Bilangan 15:2

15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, ⁵  which I am giving you, ⁶ 

Bilangan 5:13

5:13 and a man has sexual relations ⁷  with her ⁸  without her husband knowing it, ⁹  and it is hidden that she has defiled herself, since ¹⁰  there was no witness against her, nor was she caught –

Ezra 3:6

3:6 From the first day of the seventh month they began to offer burnt offerings to the Lord. However, the Lord’s temple was not at that time established. ¹¹ 

Mazmur 81:1-4

Psalm 81 ¹² 

For the music director; according to the gittith style; ¹³  by Asaph.

81:1 Shout for joy to God, our source of strength!

Shout out to the God of Jacob!

81:2 Sing ¹⁴  a song and play the tambourine,

the pleasant sounding harp, and the ten-stringed instrument!

81:3 Sound the ram’s horn on the day of the new moon, ¹⁵ 

and on the day of the full moon when our festival begins. ¹⁶ 

81:4 For observing the festival is a requirement for Israel; ¹⁷ 

it is an ordinance given by the God of Jacob.

Mazmur 98:6

98:6 With trumpets and the blaring of the ram’s horn,

shout out praises before the king, the Lord!

Yesaya 27:13

27:13 At that time ¹⁸  a large ¹⁹  trumpet will be blown, and the ones lost ²⁰  in the land of Assyria will come, as well as the refugees in ²¹  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ²² 

Yesaya 27:1

27:1 At that time ²³  the Lord will punish

with his destructive, ²⁴  great, and powerful sword

Leviathan the fast-moving ²⁵  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ²⁶ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:16

4:16 And after ²⁹  you have read this letter, have it read ³⁰  to the church of Laodicea. In turn, read the letter from Laodicea ³¹  as well.

[10:10]  ¹ 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]  ² tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ³ 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]  ⁴ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[15:2]  ⁵ tn Heb “the land of your habitations.”

[15:2]  ⁶ tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.

[5:13]  ⁷ tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.

[5:13]  ⁸ tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).

[5:13]  ⁹ tn Heb “and it is concealed from the eyes of her husband.”

[5:13]  ¹⁰ tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.

[3:6]  ¹¹ tn Or “the foundation of the LORD’s temple was not yet laid.

[81:1]  ¹² sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

[81:1]  ¹³ tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.

[81:2]  ¹⁴ tn Heb “lift up.”

[81:3]  ¹⁵ 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]  ¹⁶ 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.

[81:4]  ¹⁷ tn Heb “because a statute for Israel [is] it.”

[27:13]  ¹⁸ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ¹⁹ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ²⁰ tn Or “the ones perishing.”

[27:13]  ²¹ tn Or “the ones driven into.”

[27:13]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:1]  ²³ tn Heb “in that day” (so KJV).

[27:1]  ²⁴ tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ²⁵ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ²⁶ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:1]  sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.

[1:1]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “when.”

[4:16]  ³⁰ 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]  ³¹ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.