24:5 “You must take choice wheat flour 3 and bake twelve loaves; 4 there must be two tenths of an ephah of flour in 5 each loaf, 24:6 and you must set them in two rows, six in a row, 6 on the ceremonially pure table before the Lord. 24:7 You must put pure frankincense 7 on each row, 8 and it will become a memorial portion 9 for the bread, a gift 10 to the Lord. 24:8 Each Sabbath day 11 Aaron 12 must arrange it before the Lord continually; this portion 13 is from the Israelites as a perpetual covenant. 24:9 It will belong to Aaron and his sons, and they must eat it in a holy place because it is most holy to him, a perpetual allotted portion 14 from the gifts of the Lord.”
24:1 The Lord spoke to Moses:
7:1 “‘This is the law of the guilt offering. It is most holy. 7:2 In the place where they slaughter the burnt offering they must slaughter the guilt offering, and the officiating priest 15 must splash 16 the blood against the altar’s sides.
1:1 Then the Lord called to Moses and spoke to him 22 from the Meeting Tent: 23
1 tn The word “son” is not in the Hebrew text, but is implied.
2 sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom of presenting bread on a table as a thank offering is common in other cultures as well. The bread here would be placed on the table as a symbol of the divine provision for the twelve tribes – continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.
3 sn See the note on Lev 2:1.
4 tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”
5 tn The words “of flour” are supplied in the translation for clarity.
6 tn Heb “six of the row.”
7 tn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
8 tn Heb “on [עַל, ’al] the row,” probably used distributively, “on each row” (J. E. Hartley, Leviticus [WBC], 395-96). Perhaps the frankincense was placed “with” or “along side of” each row, not actually on the bread itself, and was actually burned as incense to the
9 sn The “memorial portion” (אַזְכָרָה, ’azkharah) was normally the part of the grain offering that was burnt on the altar (see Lev 2:2 and the notes there), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]).
10 sn See the note on Lev 1:9 regarding the term “gift.”
11 tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew
12 tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.
13 tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.
14 tn Or “a perpetual regulation”; NRSV “a perpetual due.”
15 tn Heb “he”; the referent (the officiating priest) has been specified in the translation for clarity. This priest was responsible for any actions involving direct contact with the altar (e.g., the splashing of the blood).
16 tn See the note on Lev 1:5.
17 tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.
18 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).
19 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).
20 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
21 sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).
22 tn Heb “And he (the
23 sn The second clause of v. 1, “and the
24 tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì70 C D L W Θ Ë1,13 33 Ï latt sy co) in place of ἔφαγον (efagon, “they ate”), the wording found in א B pc. ἔφαγεν is most likely motivated by the parallels in Mark and Luke (both of which have the singular).
25 tn Grk “the bread of presentation.”
26 sn Jesus’ response to the charge that what his disciples were doing was against the law is one of analogy: “If David did it for his troops in a time of need, then so can I with my disciples.” Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
27 sn See 1 Sam 21:1-6.
28 tn Grk “the first,” in order of approach in the ritual.
29 tn Grk “in which [were].”
30 tn Grk “which,” describing the outer tent.