2 Tawarikh 2:4

2:4 Look, I am ready to build a temple to honor ¹  the Lord my God and to dedicate it to him in order to burn fragrant incense before him, to set out the bread that is regularly displayed, ²  and to offer burnt sacrifices each morning and evening, and on Sabbaths, new moon festivals, and at other times appointed by the Lord our God. This is something Israel must do on a permanent basis. ³ 

Bilangan 7:10

The Time of Presentation

7:10 The leaders offered ⁴  gifts ⁵  for ⁶  the dedication ⁷  of the altar when it was anointed. ⁸  And the leaders presented ⁹  their offering before the altar.

Bilangan 7:1

The Leader’s Offerings

7:1 ¹⁰ When Moses had completed setting up the tabernacle, ¹¹  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹²  him.

Saul Begins to Persecute the Church

Now on that day a great ¹³  persecution began ¹⁴  against the church in Jerusalem, ¹⁵  and all ¹⁶  except the apostles were forced to scatter throughout the regions ¹⁷  of Judea and Samaria.

Ezra 6:16

6:16 The people ¹⁸  of Israel – the priests, the Levites, and the rest of the exiles ¹⁹  – observed the dedication of this temple of God with joy.

Yohanes 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ²⁰  in Jerusalem. ²¹ 

[2:4]  ¹ tn Heb “for the name of.”

[2:4]  ² tn Heb “and the regular display.”

[2:4]  ³ tn Heb “permanently [is] this upon Israel.”

[7:10]  ⁴ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ⁵ tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ⁶ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ⁷ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ⁸ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ⁹ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[7:1]  ¹⁰ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ¹¹ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[7:1]  sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).

[8:1]  ¹² tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹³ tn Or “severe.”

[8:1]  ¹⁴ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁶ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁷ tn Or “countryside.”

[6:16]  ¹⁸ tn Aram “sons of.”

[6:16]  ¹⁹ tn Aram “sons of the exile.”

[10:22]  ²⁰ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

[10:22]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.