Keluaran 25:30

25:30 You are to set the Bread of the Presence ¹  on the table before me continually.

Keluaran 40:23

40:23 And he set the bread in order on it ²  before the Lord, just as the Lord had commanded Moses.

Keluaran 40:1

Setting Up the Sanctuary

40:1 ³ Then the Lord spoke to Moses: ⁴ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ⁵  Paul ⁶  departed from ⁷  Athens ⁸  and went to Corinth. ⁹ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹⁰  Paul ¹¹  departed from ¹²  Athens ¹³  and went to Corinth. ¹⁴ 

1 Samuel 21:4-5

21:4 The priest replied to David, “I don’t have any ordinary bread at my disposal. Only holy bread is available, and then only if your soldiers ¹⁵  have abstained from sexual relations with women.” ¹⁶  21:5 David said to the priest, “Certainly women have been kept away from us, just as on previous occasions when I have set out. The soldiers’ ¹⁷  equipment is holy, even on an ordinary journey. How much more so will they be holy today, along with their equipment!”

Matius 12:4

12:4 how he entered the house of God and they ate ¹⁸  the sacred bread, ¹⁹  which was against the law ²⁰  for him or his companions to eat, but only for the priests? ²¹ 

Kisah Para Rasul 26:7

26:7 a promise ²²  that our twelve tribes hope to attain as they earnestly serve God ²³  night and day. Concerning this hope the Jews are accusing me, ²⁴  Your Majesty! ²⁵ 

Yakobus 1:1

Salutation

1:1 From James, ²⁶  a slave ²⁷  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ²⁸  Greetings!

[25:30]  ¹ 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.

[40:23]  ² tn Heb uses a cognate accusative construction, “he arranged the arrangement.”

[40:1]  ³ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ⁴ tn Heb “and Yahweh spoke to Moses, saying.”

[18:1]  ⁵ tn Grk “After these things.”

[18:1]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁷ tn Or “Paul left.”

[18:1]  ⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁹ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹⁰ tn Grk “After these things.”

[18:1]  ¹¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹² tn Or “Paul left.”

[18:1]  ¹³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹⁴ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[21:4]  ¹⁵ tn Heb “servants.”

[21:4]  ¹⁶ tn Heb “have kept themselves from women” (so NASB, NIV, NRSV); TEV “haven’t had sexual relations recently”; NLT “have not slept with any women recently.”

[21:5]  ¹⁷ tn Heb “servants’.”

[12:4]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn See 1 Sam 21:1-6.

[26:7]  ²² tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ²³ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ²⁴ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ²⁵ tn Grk “O King!”

[1:1]  ²⁶ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁸ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.