Bilangan 7:10

The Time of Presentation

7:10 The leaders offered ¹  gifts ²  for ³  the dedication ⁴  of the altar when it was anointed. ⁵  And the leaders presented ⁶  their offering before the altar.

Bilangan 7:1

The Leader’s Offerings

7:1 ⁷ When Moses had completed setting up the tabernacle, ⁸  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Bilangan 29:6-8

29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

The Day of Atonement

29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; ⁹  you must not do any work on it. 29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. ¹⁰ 

Ezra 2:68-69

2:68 When they came to the Lord’s temple in Jerusalem, some of the family leaders ¹¹  offered voluntary offerings for the temple of God in order to rebuild ¹²  it on its site. 2:69 As they were able, ¹³  they gave to the treasury for this work 61,000 drachmas ¹⁴  of gold, 5,000 minas ¹⁵  of silver, and 100 priestly robes. ¹⁶ 

Nehemia 7:70-72

7:70 Some of the family leaders ¹⁷  contributed to the work. The governor contributed to the treasury 1,000 gold drachmas, ¹⁸  50 bowls, and 530 priestly garments. 7:71 Some of the family leaders gave to the project treasury 20,000 gold drachmas and 2,200 silver minas. 7:72 What the rest of the people gave amounted to 20,000 gold drachmas, 2,000 silver minas, and 67 priestly garments.

Yesaya 60:6-10

60:6 Camel caravans will cover your roads, ¹⁹ 

young camels from Midian and Ephah.

All the merchants of Sheba ²⁰  will come,

bringing gold and incense

and singing praises to the Lord. ²¹ 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ²² 

They will go up on my altar acceptably, ²³ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ²⁴  like a cloud,

who fly like doves to their shelters? ²⁵ 

60:9 Indeed, the coastlands ²⁶  look eagerly for me,

the large ships ²⁷  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ²⁸ 

the Holy One of Israel, ²⁹  for he has bestowed honor on you.

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ³⁰ 

Ibrani 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

Wahyu 21:14

21:14 The ³¹  wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

[7:10]  ¹ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[29:7]  ⁹ tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”

[29:7]  sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5), and possibly the symbolic wearing of ashes.

[29:8]  ¹⁰ tn Heb “they shall be to you without blemish.”

[2:68]  ¹¹ tn Heb “the heads of the fathers.”

[2:68]  ¹² tn Heb “cause it to stand.”

[2:69]  ¹³ tn Heb “according to their strength.”

[2:69]  ¹⁴ tn The meaning of the Hebrew word דַּרְכְּמוֹנִים (darkÿmonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a Greek loanword meaning “drachmas” (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword “daric,” referring to a Persian gold coin (BDB 204 s.v. דַּרְכְּמוֹן; HALOT 232 s.v. נִים(וֹ)דַּרְכְּמֹ; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel, 206-9.

[2:69]  ¹⁵ sn The מָנִים (manim, cf. Neh 7:71, 72) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. מָנֶה; HALOT 599 s.v. מָנֶה). For further study, see R. de Vaux, Ancient Israel, 203-6.

[2:69]  ¹⁶ tn Or “garments.”

[7:70]  ¹⁷ tn Heb “the heads of the fathers.”

[7:70]  ¹⁸ tn Heb “darics” (also in vv. 71, 72).

[60:6]  ¹⁹ tn Heb “an abundance of camels will cover you.”

[60:6]  ²⁰ tn Heb “all of them, from Sheba.”

[60:6]  ²¹ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ²² tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ²³ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[60:8]  ²⁴ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ²⁵ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ²⁶ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ²⁷ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ²⁸ tn Heb “to the name of the Lord your God.”

[60:9]  ²⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ³⁰ tn Heb “in my favor I will have compassion on you.”

[21:14]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.