זֹ֣את ׀ חֲנֻכַּ֣ת הַמִּזְבֵּ֗חַ בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ מֵאֵ֖ת נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל קַעֲרֹ֨ת כֶּ֜סֶף שְׁתֵּ֣ים עֶשְׂרֵ֗ה מִֽזְרְקֵי־כֶ֙סֶף֙ שְׁנֵ֣ים עָשָׂ֔ר כַּפּ֥וֹת זָהָ֖ב שְׁתֵּ֥ים עֶשְׂרֵֽה׃
Ito ang handog sa pagtatalaga ng altar, sa araw na ito ay pinahiran ng langis, mula sa mga pinuno ng Israel: labindalawang pinggang pilak, labindalawang mangkok na pilak, labindalawang sandok na ginto;
Rashi
ביום המשח אתו [THIS WAS THE DEDICATION OFFERING OF THE ALTAR] IN THE DAY WHEN IT WAS ANOINTED — This implies that on the very same day that it was anointed an offering was brought; but how, then, can I explain, (v. 88) “[This was dedication of the altar] after that it was anointed”? As intimating that it was first anointed and afterwards — but still on the same day — the offering was brought. Or, perhaps, these words אחרי המשח mean “some time (i.e. many days) after it was anointed”, and the phrase here ביום המשח אתו is merely intended to intimate that it was anointed during the day-time (and not at night)! This cannot be so, because when it states, (Leviticus 7:36) “In the day that he anointed them (Aaron and his sons)” we learn that it (the altar) was anointed during the day-time. What, then, must be the meaning of ביום המשח here? What we first suggested — that on the very same day that it was anointed the offering was brought (cf. Sifrei Bamidbar 53).
Rashbam
ON THE DAY OF ITS ANOINTING. They began to dedicate it as is written in this Parasha.
Sforno
זאת חנכת המזבח, when we compare the consecration of the altar of the Tabernacle to that of the consecration of Solomon’s Temple, this appears as so insignificant as to be hardly worth mentioning. (compare Kings I chapter 8)