1 Chronicles 9:31-32

9:31 Mattithiah, a Levite, the firstborn son ¹  of Shallum the Korahite, was in charge of baking the bread for offerings. 9:32 Some of the Kohathites, their relatives, were in charge of preparing the bread that is displayed each Sabbath.

Exodus 25:30

25:30 You are to set the Bread of the Presence ²  on the table before me continually.

Leviticus 24:5-9

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.”

Leviticus 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Leviticus 7:1-2

The Guilt Offering

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.

Leviticus 13:11

13:11 it is a chronic ¹⁷  disease on the skin of his body, ¹⁸  so the priest is to pronounce him unclean. ¹⁹  The priest ²⁰  must not merely quarantine him, for he is unclean. ²¹ 

Leviticus 1:1

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ²²  from the Meeting Tent: ²³ 

Nehemiah 10:33

10:33 for the loaves of presentation and for the regular grain offerings and regular burnt offerings, for the Sabbaths, for the new moons, for the appointed meetings, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the work of the temple of our God.

Matthew 12:4

12:4 how he entered the house of God and they ate ²⁴  the sacred bread, ²⁵  which was against the law ²⁶  for him or his companions to eat, but only for the priests? ²⁷ 

Hebrews 9:2

9:2 For a tent was prepared, the outer one, ²⁸  which contained ²⁹  the lampstand, the table, and the presentation of the loaves; this ³⁰  is called the holy place.

[9:31]  ¹ tn The word “son” is not in the Hebrew text, but is implied.

[25:30]  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.

[24:5]  ³ sn See the note on Lev 2:1.

[24:5]  ⁴ tn Heb “and bake it twelve loaves”; KJV, NAB, NASB “cakes.”

[24:5]  ⁵ tn The words “of flour” are supplied in the translation for clarity.

[24:6]  ⁶ tn Heb “six of the row.”

[24:7]  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).

[24:7]  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 Lord (cf. NIV “Along [Alongside CEV] each row”; NRSV “with each row”; NLT “near each row”; B. A. Levine, Leviticus [JPSTC], 165). This particular preposition can have such a meaning.

[24:7]  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]).

[24:7]  ¹⁰ sn See the note on Lev 1:9 regarding the term “gift.”

[24:8]  ¹¹ tn Heb “In the day of the Sabbath, in the day of the Sabbath.” The repetition is distributive. A few medieval Hebrew mss, the LXX, and the Syriac delete the second occurrence of the expression.

[24:8]  ¹² tn Heb “he”; the referent (Aaron) has been specified in the translation for clarity.

[24:8]  ¹³ tn The word “portion” is supplied in the translation here for clarity, to specify what “this” refers to.

[24:9]  ¹⁴ tn Or “a perpetual regulation”; NRSV “a perpetual due.”

[7:2]  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).

[7:2]  ¹⁶ tn See the note on Lev 1:5.

[13:11]  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.

[13:11]  ¹⁸ tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ¹⁹ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ²⁰ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  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).

[1:1]  ²² tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  ²³ sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[12:4]  ²⁴ tc The Greek verb ἔφαγεν (efagen, “he ate”) is found in a majority of witnesses (Ì⁷⁰ C D L W Θ Ë^1,13 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).

[12:4]  ²⁵ tn Grk “the bread of presentation.”

[12:4]  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.

[12:4]  ²⁷ sn See 1 Sam 21:1-6.

[9:2]  ²⁸ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ²⁹ tn Grk “in which [were].”

[9:2]  ³⁰ tn Grk “which,” describing the outer tent.