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.

Imamat 23:24

23:24 “Tell the Israelites, ‘In the seventh month, on the first day of the month, you must have a complete rest, a memorial announced by loud horn blasts, ¹  a holy assembly.

Imamat 25:9-10

25:9 You must sound loud horn blasts ²  – 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. 25:10 So you must consecrate the fiftieth year, ³  and you must proclaim a release ⁴  in the land for all its inhabitants. That year will be your jubilee; ⁵  each one of you must return ⁶  to his property and each one of you must return to his clan.

Imamat 25:1

Regulations for the Sabbatical Year

25:1 The Lord spoke to Moses at Mount Sinai:

Imamat 15:24

15:24 and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, ⁷  then he will be unclean seven days and any bed he lies on will be unclean.

Imamat 15:28

Purity Regulations from Female Bodily Discharges

15:28 “‘If ⁸  she becomes clean from her discharge, then she is to count off for herself seven days, and afterward she will be clean.

Imamat 16:1-2

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord ⁹  and died, 16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ¹⁰  in front of the atonement plate ¹¹  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 5:12-13

5:12 He must bring it to the priest and the priest must scoop out from it a handful as its memorial portion ¹²  and offer it up in smoke on the altar on top of the other gifts of the Lord – it is a sin offering. 5:13 So the priest will make atonement ¹³  on his behalf for his sin which he has committed by doing one of these things, ¹⁴  and he will be forgiven. ¹⁵  The remainder of the offering ¹⁶  will belong to the priest like the grain offering.’” ¹⁷ 

Imamat 7:6

7:6 Any male among the priests may eat it. It must be eaten in a holy place. It is most holy. ¹⁸ 

Imamat 7:2

7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest ¹⁹  must splash ²⁰  the blood against the altar’s sides.

Imamat 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ²¹  from the Meeting Tent: ²² 

Imamat 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ²³  from the Meeting Tent: ²⁴ 

Ezra 3:10

3:10 When the builders established the Lord’s temple, the priests, ceremonially attired and with their clarions, ²⁵  and the Levites (the sons of Asaph) with their cymbals, stood to praise the Lord according to the instructions left by ²⁶  King David of Israel. ²⁷ 

Nehemia 12:35

12:35 some of the priests ²⁸  with trumpets, Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph,

Mazmur 81:3

81:3 Sound the ram’s horn on the day of the new moon, ²⁹ 

and on the day of the full moon when our festival begins. ³⁰ 

Mazmur 89:15

89:15 How blessed are the people who worship you! ³¹ 

O Lord, they experience your favor. ³² 

Mazmur 98:5-6

98:5 Sing to the Lord accompanied by a harp,

accompanied by a harp and the sound of music!

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

shout out praises before the king, the Lord!

Mazmur 150:3

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

Praise him with the lyre and the harp!

Yesaya 27:13

27:13 At that time ³³  a large ³⁴  trumpet will be blown, and the ones lost ³⁵  in the land of Assyria will come, as well as the refugees in ³⁶  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ³⁷ 

Yesaya 55:1-4

The Lord Gives an Invitation

55:1 “Hey, ³⁸  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! ³⁹ 

55:2 Why pay money for something that will not nourish you? ⁴⁰ 

Why spend ⁴¹  your hard-earned money ⁴²  on something that will not satisfy?

Listen carefully ⁴³  to me and eat what is nourishing! ⁴⁴ 

Enjoy fine food! ⁴⁵ 

55:3 Pay attention and come to me!

Listen, so you can live! ⁴⁶ 

Then I will make an unconditional covenantal promise to ⁴⁷  you,

just like the reliable covenantal promises I made to David. ⁴⁸ 

55:4 Look, I made him a witness to nations, ⁴⁹ 

a ruler and commander of nations.”

Matius 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

Matius 11:1

11:1 When ⁵⁰  Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their towns.

Kolose 1:1

Salutation

1:1 From Paul, ⁵¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ⁵²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:16

4:16 And after ⁵³  you have read this letter, have it read ⁵⁴  to the church of Laodicea. In turn, read the letter from Laodicea ⁵⁵  as well.

Kolose 4:18

4:18 I, Paul, write this greeting by my own hand. ⁵⁶  Remember my chains. ⁵⁷  Grace be with you. ⁵⁸ 

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[23:24]  ¹ tn Heb “a memorial of loud blasts.” Although the term for “horn” does not occur here, allowing for the possibility that vocal “shouts” of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the “blast” of the shofar (a trumpet made from a ram’s “horn”) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160).

[25:9]  ² 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).

[25:10]  ³ tn Heb “the year of the fifty years,” or perhaps “the year, fifty years” (GKC 435 §134.o, note 2).

[25:10]  ⁴ tn Cf. KJV, ASV, NAB, NIV, NRSV “liberty”; TEV, CEV “freedom.” The characteristics of this “release” are detailed in the following verses. For substantial summaries and bibliography on the biblical and ancient Near Eastern material regarding such a “release” see J. E. Hartley, Leviticus (WBC), 427-34, and B. A. Levine, Leviticus (JPSTC), 270-74.

[25:10]  ⁵ tn Heb “A jubilee that shall be to you.” Although there has been some significant debate about the original meaning of the Hebrew word translated “jubilee” (יוֹבֵל, yovel; see the summary in J. E. Hartley, Leviticus [WBC], 434), the term most likely means “ram” and can refer also to a “ram’s horn.” The fiftieth year would, therefore, be called the “jubilee” because of the associated sounding of the “ram’s horn” (see B. A. Levine, Leviticus [JPSTC], 172, and the literature cited there).

[25:10]  ⁶ tn Heb “you [plural] shall return, a man.”

[15:24]  ⁷ tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”

[15:28]  ⁸ tn Heb “And if…” Although this clause is parallel to v. 13 above, it begins with וְאִם (vÿ’im, “and if”) here rather than וְכִי (vÿkhi, “and when/if”) there.

[16:1]  ⁹ tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[16:2]  ¹⁰ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ¹¹ tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[5:12]  ¹² sn The “memorial portion” (אַזְכָּרָה, ’azkkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

[5:13]  ¹³ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ¹⁴ tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ¹⁵ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ¹⁶ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ¹⁷ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[7:6]  ¹⁸ tn Heb “holiness of holinesses [or holy of holies] it is”; NAB “most sacred”; TEV “very holy.”

[7:2]  ¹⁹ tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).

[7:2]  ²⁰ tn See the note on Lev 1:5.

[1:1]  ²¹ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

[1:1]  ²² sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[1:1]  ²³ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

[1:1]  ²⁴ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[3:10]  ²⁵ sn This was a long, straight, metallic instrument used for signal calls, rather than the traditional ram’s horn (both instruments are typically translated “trumpet” by English versions).

[3:10]  ²⁶ tn Heb “according to the hands of.”

[3:10]  ²⁷ sn See Ps 107:1; 118:1, 29; 136:1. Cf. 2 Chr 5:13; 7:3; 20:21.

[12:35]  ²⁸ tn Heb “some of the sons of the priests.”

[81:3]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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).

[27:13]  ³³ 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]  ³⁴ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ³⁵ tn Or “the ones perishing.”

[27:13]  ³⁶ tn Or “the ones driven into.”

[27:13]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[55:1]  ³⁸ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ³⁹ sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[55:2]  ⁴⁰ tn Heb “for what is not food.”

[55:2]  ⁴¹ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁴² tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁴³ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ⁴⁴ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ⁴⁵ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[55:3]  ⁴⁶ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ⁴⁷ tn Or “an eternal covenant with.”

[55:3]  ⁴⁸ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[55:4]  ⁴⁹ sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.

[11:1]  ⁵⁰ tn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[1:1]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Grk “when.”

[4:16]  ⁵⁴ 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]  ⁵⁵ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[4:18]  ⁵⁶ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ⁵⁷ tn Or “my imprisonment.”

[4:18]  ⁵⁸ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.