Bilangan 10:9
Konteks10:9 If you go to war in your land against an adversary who opposes 1 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 2 from your enemies.
Yosua 6:4-20
Konteks6:4 Have seven priests carry seven rams’ horns 3 in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, 4 have the whole army give a loud battle cry. 5 Then the city wall will collapse 6 and the warriors should charge straight ahead.” 7
6:6 So Joshua son of Nun summoned the priests and instructed them, “Pick up the ark of the covenant, and seven priests must carry seven rams’ horns in front of the ark of the Lord.” 6:7 And he told 8 the army, 9 “Move ahead 10 and march around the city, with armed troops going ahead of the ark of the Lord.”
6:8 When Joshua gave the army its orders, 11 the seven priests carrying the seven rams’ horns before the Lord moved ahead and blew the horns as the ark of the covenant of the Lord followed behind. 6:9 Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams’ horns. 6:10 Now Joshua had instructed the army, 12 “Do not give a battle cry 13 or raise your voices; say nothing 14 until the day I tell you, ‘Give the battle cry.’ 15 Then give the battle cry!” 16 6:11 So Joshua made sure they marched the ark of the Lord around the city one time. 17 Then they went back to the camp and spent the night there. 18
6:12 Bright and early the next morning Joshua had the priests pick up the ark of the Lord. 19 6:13 The seven priests carrying the seven rams’ horns before the ark of the Lord marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the Lord blowing rams’ horns. 6:14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.
6:15 On the seventh day they were up at the crack of dawn 20 and marched around the city as before – only this time they marched around it seven times. 21 6:16 The seventh time around, the priests blew the rams’ horns and Joshua told the army, 22 “Give the battle cry, 23 for the Lord is handing the city over to you! 24 6:17 The city and all that is in it must be set apart for the Lord, 25 except for Rahab the prostitute and all who are with her in her house, because she hid the spies 26 we sent. 6:18 But be careful when you are setting apart the riches for the Lord. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster. 27 6:19 All the silver and gold, as well as bronze and iron items, belong to the Lord. 28 They must go into the Lord’s treasury.”
6:20 The rams’ horns sounded 29 and when the army 30 heard the signal, 31 they gave a loud battle cry. 32 The wall collapsed 33 and the warriors charged straight ahead into the city and captured it. 34
Yudas 1:16-18
Konteks1:16 These people are grumblers and 35 fault-finders who go 36 wherever their desires lead them, 37 and they give bombastic speeches, 38 enchanting folks 39 for their own gain. 40
1:17 But you, dear friends – recall the predictions 41 foretold by the apostles of our Lord Jesus Christ. 42 1:18 For they said to you, “In the end time there will come 43 scoffers, propelled by their own ungodly desires.” 44
Nehemia 4:18-21
Konteks4:18 The builders to a man had their swords strapped to their sides while they were building. But the trumpeter 45 remained with me.
4:19 I said to the nobles, the officials, and the rest of the people, “The work is demanding 46 and extensive, and we are spread out on the wall, far removed from one another. 4:20 Wherever you hear the sound of the trumpet, gather there with us. Our God will fight for us!”
4:21 So we worked on, 47 with half 48 holding spears, from dawn till dusk. 49
Ayub 39:24-25
Konteks39:24 In excitement and impatience it consumes the ground; 50
it cannot stand still 51 when the trumpet is blown.
39:25 At the sound of the trumpet, it says, ‘Aha!’
And from a distance it catches the scent of battle,
the thunderous shouting of commanders,
and the battle cries.
Yesaya 27:13
Konteks27:13 At that time 52 a large 53 trumpet will be blown, and the ones lost 54 in the land of Assyria will come, as well as the refugees in 55 the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. 56
Amos 3:6
Konteks3:6 If an alarm sounds 57 in a city, do people not fear? 58
If disaster overtakes a 59 city, is the Lord not responsible? 60
Efesus 6:11-18
Konteks6:11 Clothe yourselves with the full armor of God so that you may be able to stand against the schemes 61 of the devil. 6:12 For our struggle 62 is not against flesh and blood, 63 but against the rulers, against the powers, against the world rulers of this darkness, 64 against the spiritual forces 65 of evil in the heavens. 66 6:13 For this reason, take up the full armor of God so that you may be able to stand your ground 67 on the evil day, and having done everything, to stand. 6:14 Stand firm therefore, by fastening 68 the belt of truth around your waist, 69 by putting on the breastplate of righteousness, 6:15 by fitting your 70 feet with the preparation that comes from the good news 71 of peace, 72 6:16 and in all of this, 73 by taking up the shield 74 of faith with which you can extinguish all the flaming arrows of the evil one. 6:17 And take the helmet of salvation 75 and the sword 76 of the Spirit, which is the word of God. 6:18 With every prayer and petition, pray 77 at all times in the Spirit, and to this end 78 be alert, with all perseverance and requests for all the saints.
[10:9] 1 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] 2 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.
[6:4] 3 tn Heb “rams’ horns, trumpets.”
[6:5] 4 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] 5 tn Heb “all the people will shout with a loud shout.”
[6:5] 6 tn Heb “fall in its place.”
[6:5] 7 tn Heb “and the people will go up, each man straight ahead.”
[6:7] 8 tn An alternative reading is “and they said.” In this case the subject is indefinite and the verb should be translated as passive, “[the army] was told.”
[6:8] 11 tn Heb “when Joshua spoke to the people.”
[6:10] 12 tn Heb “the people.”
[6:10] 14 tn Heb “do not let a word come out of your mouths.”
[6:11] 17 tn Heb “and he made the ark of the
[6:11] 18 tn Heb “and they entered the camp and spent the night in the camp.”
[6:12] 19 tn Heb “Joshua rose early in the morning and the priests picked up the ark of the
[6:15] 20 tn Heb “On the seventh day they rose early, when the dawn ascended.”
[6:15] 21 tn Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”
[6:16] 22 tn Heb “the people.”
[6:16] 24 tn Heb “for the
[6:17] 25 tn Or “dedicated to the
[6:17] sn To make the city set apart for the
[6:17] 26 tn Heb “messengers.”
[6:18] 27 tn Heb “Only you keep [away] from what is set apart [to the
[6:19] 28 tn Heb “it is holy to the
[6:20] 29 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
[6:20] 30 tn Heb “the people.”
[6:20] 31 tn Heb “the sound of the horn.”
[6:20] 32 tn Heb “they shouted with a loud shout.”
[6:20] 33 tn Heb “fell in its place.”
[6:20] 34 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
[1:16] 35 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 36 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 37 tn Grk “(who go/going) according to their own lusts.”
[1:16] 38 tn Grk “and their mouth speaks bombastic things.”
[1:16] sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
[1:16] 39 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 40 tn Or “to their own advantage.”
[1:17] 41 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
[1:17] 42 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
[1:18] 44 tn Grk “going according to their own desires of ungodliness.”
[1:18] sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
[4:18] 45 tn Heb “the one blowing the shophar.”
[4:21] 47 tn Heb “and we were doing the work.”
[4:21] 48 tn Heb “half of them.”
[4:21] 49 tn Heb “from the coming up of the dawn till the coming forth of the stars.”
[39:24] 50 tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”
[39:24] 51 tn The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”
[27:13] 52 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] 53 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
[27:13] 54 tn Or “the ones perishing.”
[27:13] 55 tn Or “the ones driven into.”
[27:13] 56 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:6] 57 tn Heb “If the ram’s horn is blown.”
[3:6] 58 tn Or “tremble” (NASB, NIV, NCV); or “shake.”
[3:6] 59 tn Heb “is in”; NIV, NCV, NLT “comes to.”
[3:6] 60 tn Heb “has the
[6:11] 61 tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.
[6:12] 62 tn BDAG 752 s.v. πάλη says, “struggle against…the opponent is introduced by πρός w. the acc.”
[6:12] 63 tn Grk “blood and flesh.”
[6:12] 64 tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.
[6:12] sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.
[6:12] 65 tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.
[6:12] 66 sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.
[6:13] 67 tn The term ἀνθίστημι (anqisthmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (sthnai; cf. also στῆτε [sthte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.
[6:14] 68 sn The four participles fastening… putting on…fitting…taking up… indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.
[6:14] 69 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.
[6:15] 70 tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.
[6:15] 71 tn Grk “gospel.” However, this is not a technical term here.
[6:15] 72 tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from….”
[6:16] 73 tn Grk “in everything.”
[6:16] 74 sn The Greek word translated shield (θυρεός, qureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.
[6:17] 75 sn An allusion to Isa 59:17.
[6:17] 76 sn The Greek term translated sword (μάχαιρα, macaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).
[6:18] 77 tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.
