Mazmur 68:1

Psalm 68 ¹ 

For the music director; by David, a psalm, a song.

68:1 God springs into action! ² 

His enemies scatter;

his adversaries ³  run from him. ⁴ 

Bilangan 10:35-36

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!” 10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” ⁵ 

Bilangan 10:2

10:2 “Make ⁶  two trumpets of silver; you are to make ⁷  them from a single hammered piece. ⁸  You will use them ⁹  for assembling the community and for directing the traveling of the camps.

Bilangan 6:1

The Nazirite Vow

6:1 ¹⁰ Then the Lord spoke to Moses:

Bilangan 6:1

The Nazirite Vow

6:1 ¹¹ Then the Lord spoke to Moses:

[68:1]  ¹ sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.

[68:1]  ² tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.

[68:1]  ³ tn Heb “those who hate him.”

[68:1]  ⁴ sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action, Lord! Then your enemies will be scattered and your adversaries will run from you.”

[10:36]  ⁵ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

[10:2]  ⁶ 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]  ⁷ tn The imperfect tense is again instruction or legislation.

[10:2]  ⁸ 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]  ⁹ 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.

[6:1]  ¹⁰ sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.

[6:1]  ¹¹ sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.