81:2 Sing 1 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, 2
and on the day of the full moon when our festival begins. 3
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!
10:10 “Also in the time when you rejoice, such as 4 on your appointed festivals or 5 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 6 become 7 a memorial for you before your God: I am the Lord your God.”
10:1 8 The Lord spoke to Moses:
1 tn Heb “lift up.”
2 tn Heb “at the new moon.”
3 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”).
4 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.”
5 tn The vav (ו) is taken here in its alternative use and translated “or.”
6 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.
7 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
8 sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.
9 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
10 tn Heb “[away] from the eyes of the community.”
11 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
12 tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!
13 sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.
14 tn The imperfect Aramaic verbs have here an injunctive nuance.