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.”
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.
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.
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.
98:6 With trumpets and the blaring of the ram’s horn,
shout out praises before the king, the Lord!
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
1:1 From Paul, 27 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1:1 From Paul, 28 an apostle of Christ Jesus by the will of God, and Timothy our brother,
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.”
2 tn The vav (ו) is taken here in its alternative use and translated “or.”
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.
4 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
5 tn Heb “the land of your habitations.”
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.
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.
8 tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).
9 tn Heb “and it is concealed from the eyes of her husband.”
10 tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.
11 tn Or “the foundation of the
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.
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.
14 tn Heb “lift up.”
15 tn Heb “at the new moon.”
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”).
17 tn Heb “because a statute for Israel [is] it.”
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.
19 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
20 tn Or “the ones perishing.”
21 tn Or “the ones driven into.”
22 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
23 tn Heb “in that day” (so KJV).
24 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
25 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”
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 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
28 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
29 tn Grk “when.”
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.
31 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.