horn

The musical instrument that is most often translated as “(ram’s) horn” or “trumpet” in English is translated in the following ways:

  • Yakan: tabuli’ (big sea shell used to give signals) (source: Yakan Back Translation)
  • Mairasi / Bariai: “Triton shell trumpet” (source: Enggavoter 2004)
  • German Luther translation: Posaune, today: “trombone,” originally with the meaning of a wind instrument made from cow horn (from Latin bucina [bovi- / “cow” + the root of cano / “sing”]. Incidentally, bucina is also used in the Latin Vulgate translation). By the time of Luther’s translation it referred to the natural trumpet or a fanfare trumpet (see also trumpet). Once the meaning morphed to “trombone” in the 19th century, trombone ensembles started to play a central role in Protestant German churches and do so to the present day. In 2016, “Posaunenchöre” became added to the UNESCO Intangible Cultural Heritage list . (Note that Exodus 19:13 is the only exception in the Luther Bible. From the 1956 revision on, Widderhorn or “ram’s horn” is used here) (source: Zetzsche)

In the UBS Helps for Translators‘ Human-made Things in the Bible (original title: The Works of Their Hands: Man-made Things in the Bible) it says the following:

Description: The horn was a wind instrument made from the horn of an animal, usually a male sheep.

Usage: The animal horn was softened so that it could be shaped. The point of the horn was cut off to leave a small opening through which the user blew. The vibration of the lips produced the sound.

The ram’s horn served two general purposes:

1. It was blown in certain religious contexts, not as musical accompaniment to worship but as a signal for important events. Some of these events were the giving of the Law on Mount Sinai, the Day of Atonement, the bringing of the Ark of the Covenant into Jerusalem, and the coronation of kings.

2. It also served as a signal or alarm when war was approaching. Such references are particularly common in the prophetic books, when the prophets are calling the people to repent (Hosea 5:8; 8:1; Joel 2:1; 2:15; Amos 3:6).

Translation: In many passages the purpose of the ram’s horn called shofar in Hebrew was to sound an alarm. This will be easy to express in those cultures where the horns of animals are used as musical instruments to give signals to large groups of people. In other cultures it may be possible to find another instrument that is used for an equivalent purpose. In some languages, for example, instruments such as bells or drums are the warnings for war. Some translations have transliterated the word shofar. Unless the instrument is well known, such a borrowing should normally be accompanied by a footnote or a glossary entry.

In some passages it will be necessary to expand the translation in order to indicate that the blowing of the ram’s horn was not just for music; for example, in Ezekiel 7:14 Contemporary English Version has “A signal has been blown on the trumpet,” and the German Contemporary English Version says “An alarm is sounded” [elsewhere, the same German version refers to the horns as Kriegshörner or “war horns.”]

Man blowing ram’s horn (source: Knowles, revised by Bass (c) British and Foreign Bible Society 1994)

Quoted with permission.

trumpet

The musical instrument that is most often translated as “trumpet” in English is translated in the following ways:

In the UBS Helps for Translators‘ Human-made Things in the Bible (original title: The Works of Their Hands: Man-made Things in the Bible) it says the following:

Description: The trumpet was a wind instrument, frequently used in signaling, especially in connection with war. It was made of metal (the trumpets mentioned in Numbers 10:2 et al. were made of silver). It was a straight, narrow tube, about 40-45 centimeters (16-18 inches) in length. One end had a mouthpiece, while the other end was widened into a bell shape.

Usage: The sound on the trumpet was made by blowing into the mouthpiece in such a way as to vibrate the lips. The vibrations were magnified as they passed along the widening body of the tube.

The purpose of the trumpet in Israel was primarily to signal. Numbers 10 lists a variety of occasions in which the trumpets were to be used, including signaling the people to break camp, calling all of the people together for a meeting, calling only the leaders together, sounding an alarm at the beginning of a battle, and blowing them for liturgical purposes during certain festivals. It is significant that it was the task of the priests to sound the trumpets.

Translation: Generally speaking, translators may distinguish between the Hebrew words chatsotsrah and shofar by rendering chatsotsrah as “trumpet” or “bugle” and shofar with a more generic word for “horn” or with “ram’s horn.” Note the following comment in Translation commentary on Psalm 98:4 – 98:6: “In some languages it will not be possible to make a distinction between the two Hebrew terms translated trumpets and horn. In such cases the local term for a horn will be used. The Greek Old Testament used only one term.”

The exact meaning of the Aramaic word qeren in Daniel 3:5 and following is debated. It probably refers to a brass wind instrument and is best rendered “horn.”

The present-day equivalent for the Greek word salpigx is “bugle.” A bugle is generally smaller than a trumpet and is often associated with the sounding of military signals.

Man blowing a trumpet (source: Horace Knowles (c) British and Foreign Bible Society 1954, 1967, 1972)

Quoted with permission.

See also trumpet / bugle.

Translation commentary on Hosea 5:8

Blow the horn in Gibe-ah, the trumpet in Ramah: Compare Joel 2.1, 15. The horn was a hollow ram’s horn, similar to a sea shell that can be used as a trumpet. NET Bible says “ram’s horn.” The trumpet was a long and straight metallic instrument. One end of it had a mouthpiece, while the other end was widened into a bell shape. The sound on the trumpet was made by blowing into the mouthpiece in such a way as to vibrate the lips. The vibrations were magnified as they passed along the widening body of the tube. Rams’ horns and trumpets were used in warfare as signals and were used to call or to announce such things as festive gatherings of the people. Here they would warn the people of the approach of an enemy, thus serving to sound the alarm and assemble all available soldiers. Translators should select instruments that readers will expect to be used for the purpose of signaling. Horn and trumpet are used in parallel poetic lines, so a sharp distinction in meaning between them is not intended.

Gibe-ah and Ramah were towns on hilltops, so they were suitable places from which to give warning by a horn or a trumpet. Anyone working in the fields or with flocks could gather inside the walls to prepare a defense. These towns were located in the tribal area of Benjamin. Gibe-ah was 5 kilometers (3 miles) and Ramah was 8 kilometers (5 miles) north of Jerusalem, and from the time when the kingdom was divided, they were loyal to the kingdom of Judah and belonged to Judah. When Israelite forces passed through that area to attack Jerusalem, and then came back after defeating Jerusalem, these towns would have been in great danger (see, for example, 2 Kgs 14.8-14).

Sound the alarm at Beth-aven: In this context the Hebrew verb rendered Sound the alarm refers to shouting or blowing a horn/trumpet to warn about an approaching enemy. For the town of Beth-aven, which was also called “Bethel,” see 4.15. Bethel was a city in southern Israel where there was a shrine with a golden calf. Bethel originally was on the northern boundary of the tribe of Benjamin, but when the kingdom was divided, it came under the rule of Israel to the north rather than Judah to the south. It was about 19 kilometers (12 miles) north of Jerusalem. Mentioning these cities in order from south to north may indicate how the Judean troops from the south pushed back the Israelites who were retreating to Ephraim, the heart of the northern kingdom (see 5.9).

Tremble, O Benjamin: Instead of tremble, the Hebrew text has “after you.” The Hebrew here has several interpretations. King James Version says “after thee, O Benjamin,” which is literal but makes little sense. An acceptable rather literal translation is “Behind you, Benjamin!” The three places mentioned in this verse are in the territory of Benjamin. This line could serve as a warning to the people of Benjamin that the enemy is approaching from behind. New American Bible favors interpreting it as a warning to guard the rear, saying “Look behind you, O Benjamin!” (similarly Bible en français courant). New English Bible understands it to mean “we are right behind you,” translating “Benjamin, we are with you!” This meaning fits the historical situation and is related to the meaning of the same phrase in Jdg 5.14, where it is rendered “following you, Benjamin.” The verb tremble is based on an emendation that follows the Septuagint but is not necessary, according to Hebrew Old Testament Text Project. This emendation has the idea of “excite” or “stir up,” so Jerusalem Bible says “call Benjamin to arms!” Bible de Jérusalem is similar with “alert Benjamin,” and so is Good News Translation with “Into battle, men of Benjamin!” We prefer to follow the Hebrew text here, understanding this line as parallel to the previous one, so it seems best to translate it as a warning to the people of Benjamin to guard their rear.

In general, then, this verse is a warning to the people in the cities on both sides of the boundary between Israel and Judah. There will be warfare, and they will be in the middle of it all. A translation model for this verse is:

• Blow the ram’s horn, in Gibeah,
the trumpet in Ramah!
Sound the alarm in wicked Bethel!*
Behind you, Benjamin!
* d Betheld* is literally “Beth-aven,” which means “house of wickedness.”

Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .

SIL Translator’s Notes on Hosea 5:8

Section 5:8–15

The LORD will judge the people by war

In 5:8–11, the LORD warned Israel and Judah that he would soon destroy them by means of the enemy that had come to wage war against them. He also accused them of various kinds of sin. In 5:12–15, the LORD compared his judgment to destructive things like a moth, wood rot, and a lion. He assured the people that they would be destroyed in spite of their attempt to get help from Assyria. We do not know with certainty the date and the details of the war. However, some scholars believe that this is the war that is mentioned in 2 Kings 16:5–9 and 2 Chronicles 28:5–23.

Here are some other examples of section headings:

War between Judah and Israel (Good News Translation)
-or-
The Lord warns Israel and Judah (Contemporary English Version)

Paragraph 5:8–11

5:8a–c

The English Standard Version has been used as the source line in 5:8a–c, because it follows the interpretation that is recommended for 5:8c.

Notice the parallel parts that are similar in meaning:

8a
Blow the horn in Gibeah, (English Standard Version)

8b
the trumpet in Ramah. (English Standard Version)

8c
Sound the alarm at Beth-aven (English Standard Version)

These actions signaled that an enemy army was approaching. When an enemy army was near a city, the watchmen or soldiers who guarded the city blew a horn or a trumpet or in some way sounded an alarm. These three parallel lines emphasize that it was a time of war.

(English Standard Version) Blow the horn…the trumpet…Sound the alarm: In this verse, the purpose of all three actions is the same. There are two main ways to interpret this purpose:

(1) Their purpose was to warn the people. They gave a signal to the people that they should move to the safety of their city along with their flocks and cattle. For example:

“Blow the horn in Gibeah and the trumpet in Ramah. Give the warning at Beth Aven (New Century Version)

(2) Their purpose was to summon their soldiers to fight against the enemy. For example:

“Sound the trumpet in Gibeah, the horn in Ramah. Raise the battle cry in Beth Aven. (New International Version)

It is recommended that you follow interpretation (1) along with most versions and commentaries. However, it is possible that the purpose was both to warn the people and also to summon their troops into battle.

horn: The horn or “shophar” was an instrument made from a ram’s horn.

trumpet: The trumpet was a long, slender instrument made of metal.

Sound the alarm: This command may refer to blowing into one of the instruments. It may also refer to shouting an alarm. In some languages, it may be necessary to indicate what the warning or alarm was about. If that is true in your language, try to use an expression that will allow for both interpretations (1) and (2). For example:

Warn ⌊the people ⌋…⌊that their enemies are coming ⌋.
-or-
Give a signal ⌊to the people ⌋…⌊that they need to prepare for war ⌋.

(English Standard Version) Gibeah…Ramah…Beth-aven: These three cities were located in the territory of the tribe of Benjamin. This territory was located between the northern kingdom of Israel and the southern kingdom of Judah.

Beth-aven: Here Beth-aven probably refers to Bethel. The name Beth-aven means “house of wickedness.” Some alternate ways that versions spell this name are Beth Aven and Bethaven. See also the note on Beth-aven in 4:15b.

General Comment on 5:8a–c

In some languages, it may be more natural to combine and/or reorder these parallel statements. For example:

Blow the horns and trumpets to warn your fellow residents that war is about to begin. Give/Shout the alarm in Gibeah, Ramah, and Beth-aven.
-or-
Signal everyone in Gibeah, Ramah, and Beth-aven to prepare for the arrival of their enemies.

5:8d

Lead on, O Benjamin: There is a textual issue here as well as an interpretation issue. First the Notes will discuss the textual issue:

(1) The Masoretic Text has a phrase that means “after/behind you, Benjamin!” For example:

We are behind you, Benjamin! (New Jerusalem Bible)

(2) The LXX has a phrase that means “Tremble, O Benjamin!” For example:

Tremble in fear, O Benjamin! (NET Bible)

(NET Bible, Revised Standard Version)

It is recommended that you follow textual option (1) along with most English versions.

There are three ways to interpret the Hebrew phrase that is literally “after/behind you, Benjamin:”

(1) The Hebrew phrase “after/behind you, Benjamin!” is a promise. The people shouting this phrase are promising to follow the soldiers of Benjamin into battle. They will be allies with the tribe of Benjamin against a common enemy. For example:

we follow you, O Benjamin! (English Standard Version)

(2) The Hebrew phrase “after/behind you, Benjamin!” is a rallying cry. The people shouting this phrase are giving a signal to the army of Benjamin to begin fighting. For example:

Into battle, men of Benjamin! (Good News Translation)

(3) The Hebrew phrase “after/behind you, Benjamin!” is a warning. The people shouting this phrase are warning the people of Benjamin that the enemy army is located behind them. The enemy is at their border and is about to attack. For example:

look behind you, Benjamin! (New Revised Standard Version)

(Contemporary English Version, New American Bible, New American Standard Bible, New Revised Standard Version)

It is recommended that you follow interpretation (1). However, interpretation (2) is also acceptable. Both interpretations indicate that it was time to fight the enemy.

General Comment on 5:8a–d

In 5:8a–c the LORD is the speaker. He told the sentries to warn the people. In 5:8d there is a change of speaker. We do not know who promised to follow Benjamin, but clearly they were friends or allies. In some languages, it may be necessary to make the change of speaker explicit. For example:

8d
⌊ The friends/allies of the people of Benjamin said,⌋“Men of Benjamin, we will follow you.”

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