2tn 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, l˙haqim). 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.

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).

3tn Heb “the house of their fathers.”

4tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

5tn Heb “and they brought.”

6sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.

7tn The object is not in the Hebrew text, but has been supplied.

8tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

9tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

10tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

11tn The expression כְּפִי (k˙fi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

12tn Heb “hand.”

13tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

14tn Heb “upon them,” meaning “their duty.”

15tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

16tn 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.

17tn 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.

18sn 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).

19tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

20tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

21tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

22sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).

23tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.

24tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).

25sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.

26tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.

27tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [m˙dabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.

28tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.

29tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.