Chú giải Kinh Thánh

Verse 1. - On the day that Moses had fully set up the tabernacle. This expression, "on the day" (Hebrew, בְּיום; Septuagint, ῆ ἡμέρᾳ), has given rise to considerable difficulty. Strictly speaking it should mean the first day of the first month of the second year (Exodus 40:17); and so the Targum of Palestine, "It was on the day which begins the month Nisan." It is, however, quite clear from the narrative itself, as well as from its position, that the offerings were not actually made until after the taking of the census and the distribution of their respective duties to the Levitical families, i.e., until the eve of the departure from Sinai. Moreover, since the same phrase, בְּיום, occurs in verse 10, it is certain that it cannot apply to the actual presentation of the offerings, which was spread over twelve days (verse 11). The majority, therefore, of the commentators would read בְּיום here as in Genesis 2:4, "at the time." It is, however, impossible to admit that there is any similarity whatever between the two passages. In Genesis 2:4 the context itself, as well as the subject matter, oblige us to understand the phrase in the looser sense; but in a plain historical account such as the present the obligation is all the other way. Either the date here given is a mistake (which, on any supposition, is most improbable), or it must be referred to the intention and inception of the princely offerings, the actual presentation being made at the time indicated in the narrative, i.e., in the first half of the second month. And had anointed it. From Leviticus 8:10, as compared with Exodus 40:35, it would rather appear that Moses did not anoint the tabernacle on the day it was set up, but on some subsequent day. It is, however, a mistake to suppose that the tabernacle and the holy things were anointed through seven successive days: the statement in Leviticus 8:33-35 refers only to the consecration of the priests. Since the anointing of the tabernacle was connected with the setting of it up, as the last act of one ceremonial, and was only unavoidably postponed, there is nothing remarkable in the two things being spoken of as if they had taken place on one and the same day.

Verse 2. - The princes of Israel. These arc the same men, and are called by the same titles, as those Divinely nominated in Numbers 1:4, sq. No doubt they were the heads of the nations according to some established rules of precedence before the exodus. And were over them that were numbered. Hebrew, "stood over." The most natural reference is to the fact of their presiding over the census, and so the Septuagint, οῦτοι οἱ παρεστηκότες ἐπὶ τῆς ἐπισκοπῆς. But it may mean simply that they were the leaders of the numbered hosts, and offered as their natural representatives.

Verse 3. - They brought their offering before the Lord, i.e., probably to the entrance of the tabernacle. Six covered wagons. עֶגְלֹת צָב. The meaning of the qualifying word צָב is extremely doubtful. The Targums render it as the A.V. On the other hand, Gesenius and. De Wette render it "litters," as the similar word צַבִּים in Isaiah 66:20 (where the Septuagint has ἐν λαμπήναις ἡμιόνων). The reading of the Septuagint, ἀμάξας λαμπηνίκας, is equally doubtful. Λαμπήνη, itself probably a foreign word, is explained by the Scholiasts as ἅμαξα βασιλικὴ, or as ἅρμα σκεπαστὸν; and Aquila has here ἅμαξαι σκεπασταὶ, and the Vulgate plaustra tecta. But Euseb. Emis. understands it as meaning "two-wheeled vehicles." It is a matter of little importance, but the nature of the country itself and the small number of oxen to each carriage point to the probability that they had no wheels, and were carried by the oxen, one in front, and one behind, by means of shafts, as is still the case in parts of India.

Verse 4. - The Lord spake unto Moses. The Targum of Palestine here inserts the statement that Moses was not willing to receive them. He may very well have doubted whether God would sanction their use, as it had not been commanded; and it may be that some delay, perhaps of several days, occurred before he was able to accept them and to assign them to their future uses. In this, or some similar way, must be explained the apparent discrepancy of time.

Verse 5. - Take it of them. It was the first absolutely voluntary offering made for the service of God, and as such altogether acceptable. Former "free-will offerings" had been at the least invited this had not.

Verse 8. - Four wagons... he gave unto the sons of Merari. The heavy portions of the fabric, which were intrusted to the Merarites, especially required this means of transport.

Verse 9. - Upon their shoulders. For which purpose poles or bearing-frames had been provided, as implying more honour and care than the use of carriages. The death of Uzzah seems to have been the melancholy consequence of neglecting this rule (2 Samuel 6:3, 7, as compared with 1 Chronicles 15:13).

Verse 10. - For dedicating of the altar. The altar was "dedicated" in the sense of being consecrated, by the anointing with the sacred oil and with the blood of the appointed sacrifices (Leviticus 8:10, 15). But it could still be "dedicated" in another sense by the sacrificial gifts, freely offered for the purpose, of the people. No rules appear to have been made as to dedications, but there is an allusion in Deuteronomy 20:5 to the dedication of houses, which may have been accompanied with religions rites, and we know that as a fact the temple was dedicated by Solomon (2 Chronicles 7:5), and re-dedicated by the Maccabees (1 Macc. 4:54, sq.), and the wall of Jerusalem was dedicated by Nehemiah (Nehemiah 12:27, sq.). The Septuagint has here εἰς τὸν ἐγκαινισμὸν, as in 1 Macc. 4:56, and cf. John 10:22. Offered their offering before the altar. This assuredly points to an offering made in common, and made at one time, via, on the day when the altar was anointed. It may be that the twelve princes all came for the purpose of making their offerings on that day, the day they would naturally choose for the purpose; but on account of the great number of other sacrifices, and the fewness of the priests, their offerings were postponed by the Divine command, and were actually received later. Thus in will and in meaning the offerings were made "on the day" of the consecration, but were publicly and solemnly received at some subsequent time.