2 Chronicles 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 

Numbers 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.

Numbers 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.

Numbers 8:1

Lighting the Lamps

8:1 ¹² The Lord spoke to Moses:

Ezra 6:16

6:16 The people ¹³  of Israel – the priests, the Levites, and the rest of the exiles ¹⁴  – observed the dedication of this temple of God with joy.

John 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ¹⁵  in Jerusalem. ¹⁶ 

[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.

[8:1]  ¹² sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.

[6:16]  ¹³ tn Aram “sons of.”

[6:16]  ¹⁴ tn Aram “sons of the exile.”

[10:22]  ¹⁵ 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]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.