Exodus 32:5

32:5 When ¹  Aaron saw this, ²  he built an altar before it, ³  and Aaron made a proclamation ⁴  and said, “Tomorrow will be a feast ⁵  to the Lord.”

Numbers 10:2-3

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. 10:3 When ¹⁰  they blow ¹¹  them both, all the community must come ¹²  to you to the entrance of the tent of meeting.

Numbers 10:10

10:10 “Also in the time when you rejoice, such as ¹³  on your appointed festivals or ¹⁴  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 ¹⁵  become ¹⁶  a memorial for you before your God: I am the Lord your God.”

Numbers 10:2

10:2 “Make ¹⁷  two trumpets of silver; you are to make ¹⁸  them from a single hammered piece. ¹⁹  You will use them ²⁰  for assembling the community and for directing the traveling of the camps.

Numbers 10:20

10:20 and over the company of the tribe of the Gadites was Eliasaph son of Deuel.

Numbers 10:2

10:2 “Make ²¹  two trumpets of silver; you are to make ²²  them from a single hammered piece. ²³  You will use them ²⁴  for assembling the community and for directing the traveling of the camps.

Numbers 30:5

30:5 But if her father overrules her when he hears ²⁵  about it, then none ²⁶  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ²⁷  her from it, because her father overruled her.

Psalms 81:3

81:3 Sound the ram’s horn on the day of the new moon, ²⁸ 

and on the day of the full moon when our festival begins. ²⁹ 

Joel 1:14

1:14 Announce a holy fast; ³⁰ 

proclaim a sacred assembly.

Gather the elders and ³¹  all the inhabitants of the land

to the temple of the Lord your God,

and cry out to the Lord.

Joel 2:15

2:15 Blow the trumpet ³²  in Zion.

Announce a holy fast;

proclaim a sacred assembly!

Jonah 3:5-9

3:5 The people ³³  of Nineveh believed in God, ³⁴  and they declared a fast and put on sackcloth, from the greatest to the least of them. ³⁵  3:6 When the news ³⁶  reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes. 3:7 He issued a proclamation and said, ³⁷  “In Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water. 3:8 Every person and animal must put on sackcloth and must cry earnestly ³⁸  to God, and everyone ³⁹  must turn from their ⁴⁰  evil way of living ⁴¹  and from the violence that they do. ⁴²  3:9 Who knows? ⁴³  Perhaps God might be willing to change his mind and relent ⁴⁴  and turn from his fierce anger ⁴⁵  so that we might not die.” ⁴⁶ 

[32:5]  ¹ tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.

[32:5]  ² tn The word “this” has been supplied.

[32:5]  ³ tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).

[32:5]  ⁴ tn Heb “called.”

[32:5]  ⁵ sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).

[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.

[10:3]  ¹⁰ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ¹¹ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ¹² tn Heb “the assembly shall assemble themselves.”

[10:10]  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.”

[10:10]  ¹⁴ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  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.

[10:10]  ¹⁶ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[10:2]  ¹⁷ 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]  ¹⁸ tn The imperfect tense is again instruction or legislation.

[10:2]  ¹⁹ 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]  ²⁰ 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.

[10:2]  ²¹ 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]  ²² tn The imperfect tense is again instruction or legislation.

[10:2]  ²³ 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]  ²⁴ 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.

[30:5]  ²⁵ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ²⁶ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ²⁷ tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[81:3]  ²⁸ tn Heb “at the new moon.”

[81:3]  ²⁹ 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”).

[1:14]  ³⁰ tn Heb “consecrate a fast” (so NASB).

[1:14]  ³¹ tc The conjunction “and” does not appear in MT or LXX, but does appear in some Qumran texts (4QXII^c and 4QXII^g).

[2:15]  ³² tn See the note on this term in 2:1.

[3:5]  ³³ tn Heb “men.” The term is used generically here for “people” (so KJV, ASV, and many other English versions); cf. NIV “the Ninevites.”

[3:5]  ³⁴ sn The people of Nineveh believed in God…. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19-23; 1 Kgs 21:27-29; Neh 9:1-2). Then vv. 6-9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13-16.

[3:5]  ³⁵ tn Heb “from the greatest of them to the least of them.”

[3:6]  ³⁶ tn Heb “word” or “matter.”

[3:7]  ³⁷ tn Contrary to many modern English versions, the present translation understands the king’s proclamation to begin after the phrase “and he said” (rather than after “in Nineveh”), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after “said” (אָמַר, ’amar), it is only the speaker or addressee or both that come between “said” and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).

[3:8]  ³⁸ tn Heb “with strength”; KJV, NRSV “mightily”; NAB, NCV “loudly”; NIV “urgently.”

[3:8]  ³⁹ tn Heb “let them turn, a man from his evil way.” The alternation between the plural verb וְיָשֻׁבוּ (vÿyashuvu, “and let them turn”) and the singular noun אִישׁ (’ish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent.

[3:8]  ⁴⁰ tn Heb “his.” See the preceding note on “one.”

[3:8]  ⁴¹ tn Heb “evil way.” For other examples of “way” as “way of living,” see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.

[3:8]  ⁴² tn Heb “that is in their hands.” By speaking of the harm they did as “in their hands,” the king recognized the Ninevites’ personal awareness and immediate responsibility. The term “hands” is either a synecdoche of instrument (e.g., “Is not the hand of Joab in all this?” 2 Sam 14:19) or a synecdoche of part for the whole. The king's descriptive figure of speech reinforces their guilt.

[3:9]  ⁴³ sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.

[3:9]  ⁴⁴ tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub vÿnikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” that someone did something in the past, and when used in reference to future planned actions, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.

[3:9]  ⁴⁵ tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.

[3:9]  ⁴⁶ tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.