John Calvin Numbers 10 Calling the Assemblies

God made it manifest that He approved of no festivals, and that no sacrifices pleased Him, except His command should go before them;

Numbers 10

Numbers 10:1-10

1. And the Lord spake unto Moses, saying,

1. Et loquutus est Jehova ad Mosen, dicendo:

2. Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.

2. Fac tibi duas tubas argenteas: opere ductili facies illas: quae sint tibi ad convocationem coetus, et ad castra movenda.

3. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.

3. Quum clangent illis, congregabuntur ad te omnes coetus ad ostium tabernaculi testimonii.

4. And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee.

4. Si vero una clanxerint, congregabuntur ad te principes, capita millium Israelis.

5. When ye blow an alarm, then the camps that lie on the east parts shall go forward.

5. Si vero clanxeritis cum jubilatione, proficiscentur castra eorum qui castrametantur ad Orientem.

6. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.

6. Quum autem clanxeritis cum jubilatione secundo, tum proficiscentur castra eorum qui castrametantur ad meridiem; cum jubilatione clangent in profectionibus suis.

7. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.

7. Quando vero congregabitis coetum, clangetis, sed absque jubilatione.

8. And the sons of Aaron, the priests, shall blow with the trumpets: and they shall be to you for an ordinance for ever throughout your generations.

8. Filii autem Aharon sacerdotes clangent tubis illis, eruntque vobis in statutum perpetuum per aetates vestras.

9. And if you go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.

9. Et quando venietis ad praelium in terra vestra contra hostem vestrum qui vos affliget, cum jubilatione clangetis tubis illis: et recordatio vestri erit coram Jehova Deo vestro, ut servemini ab hostibus vestris.

10. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; that they may be to you for a memorial before your God: I am the Lord your God.

10. Die quoque laetitiae vestrae, et in solennitatibus vestris, et in principiis mensium vestrorum clangetis tubis illis super holocausta, et super sacrificia prosperitatum vestrarum, ut sint vobis in recordationem coram Deo vestro: ego Jehova Deus vester.

Make thee two trumpets of silver. This passage respecting the silver trumpets, which gave the gathering-signal, so that the people should always be attentive to the voice and will of God, is properly annexed to the First Commandment. For God would have the Israelites set in motion by their sound, whithersoever they were to go, so that they should not dare to commence anything either in war or in peace, except under His guidance and auspices, as it were.

But their use was threefold, viz., to gather the people or the rulers to public assemblies; to arm them against their enemies; and, thirdly, to announce the sacrifices and festivals. It might seem absurd, and somewhat indecorous, to appoint the priests to be trumpeters, since there was no splendor or dignity in this office; but God would in this way awaken greater reverence in the minds of the people, that the authority of the priests should precede all their actions.

"In use, someone, normally the rabbi, calls out the notes in the official sequence, one at a time.
In response to each call the shofar blower plays the note.
Prior to the playing and in the middle of each set, there is a prayer to be read.
Overall, there are about 100 blasts in the service."
From an E-mail from Jules

For this office, to which they were appointed, was no servile one, as that they should blow the trumpets at the command of others; but rather did God thus set them over public affairs,
        that the people might not tumultuously call their assemblies
        in the blindness and precipitation of passion, but rather that modesty, gravity,
        and moderation should be observed in them.

Verse 5. When ye blow an alarm] teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.

Teruwah (h8643) ter-oo-aw'; from 7321; clamor, i. e. acclamation of joy or a battle-cry; espec. clangor of trumpets, as an alarum: - alarm, blow (-ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing, shout (-ing), (high, joyful) sound (-ing).

> At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. Eze.21:22

> But I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: Am.2:2

> When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. Nu.10:6

Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.

By this I know that thou favourest me, because mine enemy doth not triumph over me. Ps.41:11

Bu-cina  A.A war-trumpet: For designating the hours of the day (which were divided into four parts),  raucus , a, um, adj. [from root ru-, to make a loud noise, ravus] 2.Transf., of inanimate things, hoarse, hollow, or deep sounding, harsh, rough, grating, B. In other spheres of life; so for calling assemblies of the people,

     Cicero Verres 4:  They, having prepared and armed a body of men, come by night; they break in the doors of the temple; the keepers of the temple and the guardians hear them in time. A trumpet the signal of alarm well known to all the neighbourhood, is sounded; men come in from the country, Tlepolemus is turned out and put to fight; nor was anything missed out of the temple of Chrysas except one very diminutive image of brass. [97]  There is a temple of the mighty mother Cybele

Xenophon, Anabasis [18] Some of the Thynians, however, turned about in the darkness and hurled javelins at men who were running along past a burning house, throwing out of the darkness toward the light; and they wounded Hieronymus the Epitalian, a captain, and Theogenes the Locrian, also a captain; no one, however, was killed, but some men had clothes and baggage burned up. [19] Meanwhile, Seuthes came to their aid with seven horsemen of his front line and his Thracian trumpeter. And from the instant he learned of the trouble, through all the time that he was hurrying to the rescue, every moment his horn was kept sounding; the result was, that this also helped to inspire fear in the enemy. When he did arrive, he clasped their hands and said that he had supposed he should find many of them slain.

However, when the Qahal or synagogue was called by blowing the trumpet but they could not sound the alarm which was "vocal or instrumental rejoicing."

Num 10:7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.

H6951 qahal kaw-hawl From H6950 ; assemblage (usually concretely): assembly, company, congregation, multitude.

Qahal is the most common word for the synagogue which was for verbal instruction only. H7321 rua roo-ah' A primitive root; to mar (especially by breaking); figuratively to split the ears (with sound), that is, shout (for alarm or joy): blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.

The prophecy of Judas as the Familiar Friend was that he would try to TRIUMPH OVER Jesus.

By this I know that thou favourest me, because mine enemy doth not triumph over me. Psalm 41: 11

See this event in the Dead Sea Scrolls
We know how often in earthly affairs God is not regarded, but counsels are confidently discussed without reference to His word. He testified, therefore, by this employment of the priests, that all assemblies, except those in which He should preside, were accursed.

Profane nations also had their ceremonies, such as auguries, supplications, soothsayings, victims, Note 75 
Note 75Comme d’espier le vol des oiseaux, ou de regarder les entrailles des sacrifices, et meme sacrifier, et faire prieres solennelles;” such as observing the flight of birds or examining the entrails of sacrifices, and even sacrificing and offering solemn prayers. — Fr.

Must ye always rejoice, and go into my holy places continually, as they that keep a feast? and must ye go with a pipe, as those that rejoice into the mountain of the Lord, to the God of Israel Isaiah 30:29 LXX

"The ritual observances at the Hebrew and at a Canaanite sanctuary were so similar that to the mass of the people Jehovah worship and Baal worship were not separated by any well-marked line...

A sacrifice was a public ceremony of a township or clan... Then the crowds streamed into the sanctuary from all sides, dressed in their gayest attire, marching joyfully to the sound of music, and bearing with them not only the victims appointed for sacrifice, but store of bread and wine set forth the feast... Universal hilarity prevailed." (Gurney, O.R., Some Aspects of Hittite Religion, p. 37, Oxford University Press, 1977)

"Many of the Psalms are expressive of the parade dance, or dance procession, in a way which show it to have been the characteristic form of the festival (Psalms 30:12, 87:7, 149:3, 150:4; Is. 30:29) and that this was where many of the Psalms were used." ( W. O. E. Osterley, The Sacred Dance (Cambridge: N. P., 1923), p. 94)

John Calvin wrote:

For why is a woe pronounced upon the rich who have received their consolation? (Luke 6: 24,) who are full, who laugh now, who "lie upon beds of ivory and stretch themselves upon their couches;" "join house to house," and "lay field to field;" "and the harp and the viol, the tabret and pipe, and wine, are in their feasts," (Amos 6: 6; Isa. 5: 8, 10.)

Certainly ivory and gold, and riches, are the good creatures of God, permitted, nay destined, by divine providence for the use of man; nor was it ever forbidden to laugh, or to be full, or to add new to old and hereditary possessions, or to be delighted with music, or to drink wine.

This is true, but when the means are supplied to roll and wallow in luxury, 
intoxicate the mind and soul with present
        and be
always hunting after new pleasures,
        is very far from a legitimate use of the gifts of God.
because natural reason dictated that nothing could be engaged in successfully without Divine assistance; but God would have His people bound to Him in another way, so that, when called by the sound of the sacred trumpets as by a voice from heaven, they should assemble to holy and pious deliberations. The circumstance of the place also has the same object. The door of the Tabernacle was to them, as if they placed themselves in the sight; of God. We will speak of the wordמועד , mogned Note 76
Note 76 Le mot Hebrieu, que nons avons translate convenance.” — Fr. An heemantic from יעד, to give previous notice, to summon together. W.

Feasts are
(h2282) khag; or 2283 khawg; from 2287; a festival, or a victim therefor: - (solemn) feast (day), sacrifice, solemnity.

In some of the festivals God intended the first day and always the seventh day as HOLY CONVOCATIONS. That word is:

Miqra (h4744) mik-raw'; from 7121; something called out, i. e. a public meeting (the act, the persons, or the place); also a rehearsal: - assembly, calling, convocation, reading.

 Third, Catholic Encyclopedia.

Every seven years, that is in the year of release, during the feast of Tabernacles, the Law was to be read before all the people according to the command found in Deut., xxxi, 10. But this enactment was probably soon found to be impracticable; and thus the Jewish authorities arranged to read on every sabbath, commencing with the sabbath after the feast of Tabernacles in one year of release and ending with the feast of Tabernacles in the next year of release, a portion of the Law so calculated that the whole Pentateuch would be read through in seven years. This would in some way the commandment be fulfilled. Some time later, the Jews of Palestine lengthened the sections for each sabbath in such a manner that he entire Law could be read in three years (Talm. Babyl. Megillah, 29b).

elsewhere. Although it signifies an appointed time, or place, and also an assembly of the people, I prefer translating it convention, because God there in a solemn manner, as if before His sacred tribunal, called the people to witness, or, according to appointment, proceeded to make a covenant with them. He was also unwilling that wars should be undertaken precipitately, or with the desire of vengeance, but that the priests should perform the office of heralds, (feciales,) in order that he might be the originator of them himself.

But it was honorable for the priests to be the proclaimers of the festivals, and to cite the people to the sanctuary. Now, since we understand the intention of the Legislator, let us briefly touch upon the words.

We have said that the priests, when they sounded, were, as it were, the organs or interpreters of God, that the Israelites might depend upon His voice and commandment. If the princes or heads of thousands only were to be called, they sounded only once; if it was a convocation of the whole people, they doubled the sound. A similar distinction was observed in war, that a different signal should be given, according as the camps of either side were to advance. Some use the fictitious word taratantara, Note 77
Note 77 Thus Malvenda in Poole’s Syn., “et clangetis taratantara ” The word is used by Ennius “At tuba terribili sonitu taratantara dixit.” — Serv. in, AEn, 4. A.V., “an alarm."
in place of what I have translated “with jubilation:” it is probable that it was a louder and more protracted sound, but blown with intervals.
The word is is used to mean "vocal or instrumental rejoicing."  This would be the mark of the worship of the starry host to which God had abandoned the tribe of Levi.

Numbers 10:[7]  But when the assembly is to be gathered together,
        you shall blow,
        but you shall not sound an alarm.

[7] quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabunt

Con-grĕgo Congrego Academia congregation.  where plato taught, scholars are called Academici, and his doctrine Philosophia Academica.. The philosophy of the Acadamy,  instaret academia, quae quidquid dixisses,

You don't MAKE MUSIC when the professor is teaching silly people! This was OPPOSITE the Acadamy of the Cynics. 

Simplex I. In gen., simple, plain, uncompounded, unmixed

Tuba Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals,
b. Sonorous, elevated epic poetry,
c. A lofty style of speaking,
II. Trop.: tuba belli civilis, i. e. exciter , author, instigato
Cicero F 6. The passport has not been issued at once, owing to the amazing rascality of certain persons, who would have been bitterly annoyed at a pardon being granted to you, whom that party call the "bugle of the civil war"--and a good many observations to the same effect are made by them, as though they were not positively glad of that war having occurred.
Vergil, Aeneid 5.104
Now came the day desir'd. The skies were bright
With rosy luster of the rising light:
The bord'ring people, rous'd by sounding fame
Of Trojan feasts and great Acestes' name,
The crowded shore with acclamations fill,
Part to behold, and part to prove their skill.
And first the gifts in public view they place,
Green laurel wreaths, and palm, the victors' grace:
Within the circle, arms and tripods lie,
Ingots of gold and silver, heap'd on high,
And vests embroider'd, of the Tyrian dye.
The trumpet's clangor then the feast proclaims,
And all prepare for their appointed games.
Clango , no I.perf., ĕre, 3, v. n. [kindred with crocio, glocio; cf. clamo and klazô] , to clang, to sound, resound (rare; only in ante-class. and post-Aug. poets): crepitu clangente, Att. ap. Non. p. 463, 16: horrida clangunt signa tubae,
The Praise noise was never MUSICAL as we have noticed the Halal / Lucifer connection above.

Ululo Ulŭlo  I. Neutr., to howl, yell, shriek, utter a mournful cry. B.Transf., of places, to ring, resound, re-echo with howling: penitusque cavae plangoribus aedes Femineis ululant,Verg. A. 2, 488 : resonae ripae, Sil. 6, 285 : Dindyma sanguineis Gallis, Claud. Rapt. Pros. 2, 269 .--


Fēmĭnĕus   II.Transf., with an accessory notion of contempt, womanish, effeminate, unmanly: [David danced the woman's part]

, a, um, adj., = magikos, of or belonging to magic B. To say urgently or continually (late Lat.): vernacula principi,  

A. Superstitio , o-nis, f. [super-sto; orig a standing still over or by a thing; hence, amazement, wonder, dread, esp. of the divine or supernatural] . II. In post-Aug. prose sometimes for religio, religious awe, sanctity; a religious rite:
, a-tis, f. [vanus] . B. Esp., falsity, falsehood, deception, untruth, untrustworthiness, fickleness, etc.
C.  resono to sound or ring again, to resound, re-echo
D.  Cantus  I. Neutr., to utter melodious notes, to sing, sound, play.
Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: canentes tibiae,
E. magicae resonant ubi Memnone chordae,mysterious

Plato Laws

[790d] if that were possible--on the sea. As it is, with new-born infants one should reproduce this condition as nearly as possible. Further evidence of this may be seen in the fact that this course is adopted and its usefulness recognized both by those who nurse small children and by those who administer remedies in cases of Corybantism. 1 Thus when mothers have children suffering from sleeplessness, and want to lull them to rest, the treatment they apply is to give them, not quiet, but motion, for they rock them constantly in their arms; and instead of silence,

1 "Corybantism" is a technical term for a state of morbid mental excitement (cp. "tarantism") derived from "Corybantes," the name given to the frenzied worshippers of Bacchus.

[790e] they use a kind of crooning noise; and thus they literally cast a spell upon the children (like the victims of Bacchic frenzy) by employing the combined movements of dance and song as a remedy.


And what, Stranger, are we to suppose is the main cause of this?
It is easy enough to see.

Clinias How so?

Both these affections are forms of fright; and frights are due to a poor condition of soul. So whenever one applies an external shaking

[791a] to affections of this kind, the external motion thus applied overpowers the internal motion of fear and frenzy, and by thus overpowering it, it brings about a manifest calm in the soul and a cessation of the grievous palpitation of the heart which had existed in each case. Thus it produces very satisfactory results. The children it puts to sleep; the Bacchants, who are awake, it brings into a sound state of mind instead of a frenzied condition, by means of dancing and playing, with the help of whatsoever gods  [791b] they chance to be worshipping with sacrifice. This is--to put it shortly--quite a plausible account of the matter.

Most plausible.

Seeing, then, that these causes produce the effects described, in the case of the people mentioned one should observe this point,--that every soul that is subjected to fright from youth will be specially liable to become timid: and this, as all would aver, is not to practice courage, but cowardice.

Plato Republic

[411a] "Certainly." "And that of the ill adjusted is cowardiy and rude?" "It surely is."

"Now when a man abandons himself to music to play 1 upon him and pour 2 into his soul as it were through the funnel of his ears those sweet, soft, and dirge-like airs of which we were just now3 speaking, and gives his entire time to the warblings and blandishments of song, the first result is that the principle of high spirit, if he had it,
Note 1. kat-auleô, A. charm by flute-playing, methuôn kai katauloumenos "don't  get drunk with wine'] drinking wine to the strains of the flute, subdued by a flute accompaniment, metaph, to be piped down, ridiculed,
II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon SUBDUED by a flute accompaniment, Ptol.Harm.2.12: metaph., to be PIPED down, RIDICULED, hupauleô , play on the flute in accompaniment, melos tisi Alcm. 78 ; penthimon ti D.C.74.5 ; hu. lusiôidos 1 one who played women's characters in male attire,

They TRIED to get Jesus to bow to Baal:

Dithyramb a choric poem, chant, or hymn of ancient Greece sung by revelers at the festival in honour of the god Dionysus. The form originated about the 7th century BC in the songs of banqueters under the leadership of a man who, according to Archilochus, was "wit-stricken by the thunderbolt of wine."

Playing demands: katapsallô, A. play stringed instruments to, [sumposion] kataulein kai.  2. Pass., to be buried to the sound of music
Plutarch, Marcus Antonius: Thus, all their forces being joined together, they hoised 5 sail towards the ile 6 of Samos. and there gave themselves to feasts and solace. For as all the kings, princes, and commonalties, people, and cities, from Syria unto the marrishes Maeotides, and from the Armenians to the Illyrians, were sent unto, to send and bring all munition and warlike preparation they could: even so all players, minstrels, tumblers, fools, and jesters, were commanded to assemble in the ile of Samos. So that, where in manner all the world in every place was full of lamentations, sighs, and tears, only in this ile of Samos there was nothing for many days' space but singing and piping, and all the theatre full of these commonplayers, minstrels, and singing-men. Besides all this, every city sent an ox thither to sacrifice, and kings did strive one with another who should make the noblest feasts, and give the richest gifts. So that [p. 204] every man said, "What can they do more for joy of victory, if they win the battle, when they make already such sumptuous feasts at the beginning of the war?"
Antonius carrieth Cleopatra with him to the wars against Octavius Caesar: and kept great feasting at the isle of Samos together.
Note 2 katechomai is used of divine "possession" or inspiration in Phaedr. 244 E, Ion 533 E, 536 B, etc., Xen.Symp. 1. 10.
Note 3 Cf. 398 D-E, where the
thrênôdeis harmoniai are rejected altogether, while here they are used to illustrate the softening effect of music on a hard temperament. It is misspent ingenuity to harp on such "contradictions.

[411b] is softened like iron and is made useful instead of useless and brittle. But when he continues the practice without remission and is spellbound, the effect begins to be that he melts and liquefies till he completely dissolves away his spirit, cuts out as it were the very sinews of his soul and makes of himself a 'feeble warrior.' ” “Assuredly,” he said. “And if,” said I, “he has to begin with a spiritless nature he reaches this result quickly, but if high-spirited, by weakening the spirit he makes it unstable,

Thrênôdeis harmoniai
1 [eidos] like a dirge, fit for a dirge, Plat.

Thrênos 1 [threomai]1. a funeral-song, dirge, lament, Lat. naenia, Il., Hdt., Trag.; thrênos houmos for me, Aesch.2. a complaint, sad strain, Pind., etc.

They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced we have mourned to you, and ye have not wept. Luke 7:32

Threnos (g2355) thray'-nos; from the base of 2360; wailing: - lamentation.
(g2356) thrace-ki'-ah; from a der. of 2357; ceremonial observance: - religion, worshipping.

G2357 thrēskos thrace'-kos Probably from the base of G2360 ; ceremonious in worship (as demonstrative), that is, pious:—religious.

G2358 thriambeuō three-am-byoo'-o From a prolonged compound of the base of G2360 and a derivative of G680 (meaning a noisy iambus, sung in honor of Bacchus); to make an acclamatory procession, that is, (figuratively) to conquer or (by Hebraism) to give victory:—(cause) to triumph (over).

This is similar to the Alwarm in Numbers 10:7. That would be the SOUND of the Dionysus worshiup at Mount Sinai.

Qahal is the most common word for the synagogue which was for verbal instruction only. H7321 rua roo-ah' A primitive root; to mar (especially by breaking); figuratively to split the ears (with sound), that is, shout (for alarm or joy): blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.

Harmonia [harmozô]
harmony, as a concord of sounds, first as a mythical personage, Harmonia, Music, companion of Hebe, the Graces and the Hours; child of the Muses, Hhymn., Eur.

Word with Same Meaning

2. of two sounds only, musical concord, accord, such as the fourth, fifth, and octave 
3. harmonious union of many voices or sounds, concert, hoi tôn s. logoi, the Pythag. doctrine of the music of the spheres, Id.Cael.290b22, cf. IG14.793 (Naples).

III. band, orchestra, but used of a musical instrument in LXXDa.3.5; so Lat. symphonia, of a kind of drum, but of a wind instrument, Plin.HN8.157; symphoniae et cymbala strepitusque, Cels.3.18.10; êkouse sumphônias kai Chorôn Ev.Luc.15.25

[411c] quickly irritated by slight stimuli, and as quickly quelled. The outcome is that such men are choleric and irascible instead of high-spirited, and are peevish and discontented.” “Precisely so.”
“On the other hand, if a man toils hard at gymnastics and eats right lustily and holds no truck with music and philosophy, does he not at first get very fit and full of pride and high spirit and become more brave and bold than he was?” “He does indeed.” “But what if he does nothing but this and has no contact with the Muse in any way,
We must, however, observe the promise, which is inserted, that the Israelites “should be remembered before the Lord,” that He should put their enemies to flight; not as if the safety or deliverance of the people was attached to the trumpets, but because they did not go to the battle except in reliance on God’s aid. For the reality itself is conjoined with the external symbol, viz., that they should fight under God, should follow Him as their Leader, and should account all their strength to be in His grace. And that all the saints were guided by this rule appears from  

Psa 20:7 "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God:"

and again, “There is no king saved by the multitude of an host; a mighty man is not delivered by much strength. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy.”  

Psa. 33:15 He fashioneth their hearts alike; he considereth all their works.
Psa. 33:16 There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.
Psa. 33:17 An horse is a vain thing for safety: neither shall he deliver any by his great strength.
Psa. 33:18 Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;
Psa. 33:19 To deliver their soul from death, and to keep them alive in famine.

10. Also in the day of your gladness.

This was as if God should make it manifest that He approved of no festivals,
and that no sacrifices pleased Him,
except His command should go before them;
for it was not lawful for the people to choose this or that day,
but the authority for prescribing them was in the hands of the ministers of sacred things

And, indeed, God Himself had appointed the New-moons (Neomenias, vel novilunia) and the other solemnities; but, lest any change should occur, since men are ever daring in their innovations, He would have their lawful observation sanctioned by the sound of the trumpets; as if, by the mouth of the priests, He Himself published the holy assemblies. The sacrifices, which others have translated “of your peace-offerings,” Note 78  
Note 78  So A.V שלמיכם, Pacificorum vestrorum, is the rendering of SM. To justify rendering this form of the word your prosperities, the vowel-points should be different. Your sacrifices of thanksgiving, is the ordinary interpretation of the lexicographers. — W
I translate, and not without reason, “of your prosperities.” For this is what שלמיכם, shalmecem, properly means; and it was the name they gave to their supplications and testimonies of thanksgiving, when they had been delivered from some great danger, or were visited by some extraordinary blessing from God. But Moses says that the trumpets were to be “for a memorial before their God;” because when they should have assembled at His command, He would look upon them, and honor them with His paternal favor.

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