1 Tawarikh 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.

Keluaran 25:30

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

Imamat 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.”

Imamat 24:1

Regulations for the Lampstand and Table of Bread

24:1 The Lord spoke to Moses:

Kisah Para Rasul 7:48

7:48 Yet the Most High ¹⁵  does not live in houses made by human hands, ¹⁶  as the prophet says,

Kisah Para Rasul 7:2

7:2 So he replied, ¹⁷  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁸  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 13:11

13:11 Now ¹⁹  look, the hand of the Lord is against ²⁰  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²¹  and darkness came over ²²  him, and he went around seeking people ²³  to lead him by the hand.

Kisah Para Rasul 1:18

1:18 (Now this man Judas ²⁴  acquired a field with the reward of his unjust deed, ²⁵  and falling headfirst ²⁶  he burst open in the middle and all his intestines ²⁷  gushed out.

Nehemia 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.

Matius 12:4

12:4 how he entered the house of God and they ate ²⁸  the sacred bread, ²⁹  which was against the law ³⁰  for him or his companions to eat, but only for the priests? ³¹ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ³²  which contained ³³  the lampstand, the table, and the presentation of the loaves; this ³⁴  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.

[24:5]  sn See the note on Lev 5:11.

[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.”

[7:48]  ¹⁵ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ¹⁶ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[7:2]  ¹⁷ tn Grk “said.”

[7:2]  ¹⁸ tn Or “ancestor”; Grk “father.”

[13:11]  ¹⁹ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11]  ²⁰ tn Grk “upon,” but in a negative sense.

[13:11]  ²¹ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ²² tn Grk “fell on.”

[13:11]  ²³ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[1:18]  ²⁴ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ²⁵ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ²⁶ tn Traditionally, “falling headlong.”

[1:18]  ²⁷ tn Or “all his bowels.”

[12:4]  ²⁸ 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]  ²⁹ tn Grk “the bread of presentation.”

[12:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). See also Mark 2:23-28, Luke 6:1-5.

[12:4]  ³⁰ 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]  ³¹ sn See 1 Sam 21:1-6.

[9:2]  ³² tn Grk “the first,” in order of approach in the ritual.

[9:2]  ³³ tn Grk “in which [were].”

[9:2]  ³⁴ tn Grk “which,” describing the outer tent.