Psalms 81:2-3

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 

Psalms 98:5-6

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!

Numbers 10:10

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.”

Numbers 10:1

The Blowing of Trumpets

10:1 ⁸ The Lord spoke to Moses:

Numbers 15:24

15:24 then if anything is done unintentionally ⁹  without the knowledge of ¹⁰  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Numbers 15:28

15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Numbers 16:42

16:42 When the community assembled ¹¹  against Moses and Aaron, they turned toward the tent of meeting – and ¹²  the cloud covered it, and the glory of the Lord appeared.

Daniel 3:5

3:5 When you hear the sound of the horn, flute, zither, ¹³  trigon, harp, pipes, and all kinds of music, you must ¹⁴  bow down and pay homage to the golden statue that King Nebuchadnezzar has erected.

[81:2]  ¹ tn Heb “lift up.”

[81:3]  ² tn Heb “at the new moon.”

[81:3]  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”).

[10:10]  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.”

[10:10]  ⁵ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  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.

[10:10]  ⁷ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[10:1]  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.

[15:24]  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.

[15:24]  ¹⁰ tn Heb “[away] from the eyes of the community.”

[16:42]  ¹¹ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  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!

[3:5]  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.

[3:5]  ¹⁴ tn The imperfect Aramaic verbs have here an injunctive nuance.