23:22 God brought them 1 out of Egypt.
They have, as it were, the strength of a wild bull. 2
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 3
and will break their bones
and will pierce them through with arrows.
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.
31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge 12 of the holy articles 13 and the signal trumpets.
10:10 “Also in the time when you rejoice, such as 14 on your appointed festivals or 15 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 16 become 17 a memorial for you before your God: I am the Lord your God.”
1 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
2 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).
3 tn Heb “they will devour nations,” their adversaries.
5 tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.
6 sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.
7 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.
8 tn The imperfect tense is again instruction or legislation.
9 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
10 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.
9 tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”
10 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.
11 tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.
12 sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”
13 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.”
14 tn The vav (ו) is taken here in its alternative use and translated “or.”
15 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.
16 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).