translation_id: net-engnet

book_id: NUM

label: NET translator note

text: 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. 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 ).


text: Heb “the house of their fathers.”


text: 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 , shows that this was a supervisory capacity.


text: Heb “and they brought.”


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


text: 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.


text: 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”).


text: 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.”


text: The expression כְּפִי ( kÿfi ) 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.”


text: Heb “hand.”


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


text: Heb “upon them,” meaning “their duty.”


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


text: 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.


text: 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.


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


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


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


text: 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 .


text: 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 ).


text: 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.


label: NET textual note

text: 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 [ mÿdabber ] instead of מִדַּבֵּר [ middabber ], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.


text: The Hebrew word כַּפֹּרֶת ( kapporet ) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see ), 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 .


text: 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.