the Week of Proper 22 / Ordinary 27
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King James Version
Hebrews 9:2
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For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the holy place.
For there was a tabernacle prepared: the first part, in which were the lampstand and the table and the sacred bread, which is called the holy place.
One of these things regarded the way God's tent was set up. The first part of the tent was called the Holy Place. In here was a lamp, table, and some special made bread.
For the first Tent was made ready, having in it the vessels for the lights and the table and the ordering of the bread; and this is named the holy place.
For a tabernacle was set up; the first, in which [were] both the candlestick and the table and the exposition of the loaves, which is called Holy;
For there was a tent prepared, the first, in which were the lampstand, the table, and the show bread; which is called the Holy Place.
For there was a tabernacle prepared, the first, in which was the candlestick, and the table, and the shew-bread; which is called The holy place.
For a sacred tent was constructed--the outer one, in which were the lamp and the table and the presented loaves; and this is called the Holy place.
For there was a Tabernacle made, the first, wherein was the Candlesticke, and the Table, and the Shewbread, which is called the Sanctuarie.
For the first tabernacle was prepared, in which was both the lampstand and the table, and the setting out of the loaves, which is called holy.
For there was made a foretabernacle, wherin was ye candilsticke, and the table, and the shewe bred: and this is called ye Holy.
for the disposition of the tabernacle was such, that in the first part named the sanctuary, were placed the candlestick, the table, and the shew-bread;
A tabernacle (sacred tent) was put up, the outer one or first section, in which were the lampstand and the table with [its loaves of] the sacred showbread; this is called the Holy Place.
For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place.
For a tent was prepared, the outer one, in which were the lampstand and the table and the bread of the Presence; it is called the Holy Place.
For there was a fore tabernacle made wherin was the candlesticke and the table and the shewe breed which is called wholy.
For there was a tabernacle prepared, the first, wherein [were] the candlestick, and the table, and the showbread; which is called the Holy place.
For there was a tabernacle made; the first, in which [was] the candlestick, and the table, and the show-bread; which is called the sanctuary.
for a tabernacle was prepared, the first, in which was both the lamp-stand, and the table, and the bread of the presence -- which is called `Holy;'
The Holy Tent was set up for this. The first area in the Tent was called the Holy Place. In it were the lamp and the table with the bread that was made holy for God.
For a tent was prepared, the outer one, which contained the lampstand, the table, and the presentation of the loaves; this is called the holy place.
A tabernacle was prepared. In its first room were the lampstand, the table, and the consecrated bread. This was called the Holy Place.
The first part of the tent was called the holy place, and a lampstand, a table, and the sacred loaves of bread were kept there.
A tent was set up, the outer one, which was called the Holy Place; in it were the menorah, the table and the Bread of the Presence.
For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place.
For the first Tabernacle was made, wherein was the candlesticke, and the table, and the shewebread, which Tabernacle is called the Holy places.
For the first tabernacle which was made, had in it the candlestick, and the table and the shewbread; and it was called the sanctuary.
For a tabernacle was set up, and in the first room, which is called the holy place, were the lampstand, the table, and the presentation loaves.
For there was a tent prepared, the first, in which were the menorah, the table, and the show bread; which is called the Holy Place.
For a tabernacle was set up, and in the first part were the lampstand, the table, and the bread of the Presence.the presentation of the bread">[fn] This was called the Holy Place.Exodus 25:23,31; 40:4; Leviticus 24:5;">[xr]
For in the first tabernacle that was made there were the candelabrum, and the table, and the presencebread [fn] ; and this was called the Holy place.
For in the first tabernacle which was erected, there was the candlestick, and the table and the bread of the presence; and this was called the Sanctuary.
For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary;
There were two rooms in that Tabernacle. In the first room were a lampstand, a table, and sacred loaves of bread on the table. This room was called the Holy Place.
A big tent was built and set up. It was called the holy place. It had a light and a table, and the holy bread was on the table.
For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the shewbread; which is called the Holy place.
For a tent was constructed, the first one, in which were the lampstand, the table, and the bread of the Presence; this is called the Holy Place.
For a tent was prepared, the first, in which were both the lampstand and the table and the setting forth of the loaves, - the which is called the Holy place;
For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
For a tent was prepared, the first one, in which were the lampstand and the table and the presentation of the loaves, which is called the holy place.
For there was a fore tabernacle made, wherein was the lyght, and the table, and the shewe bread, whiche is called holy.
This place was inside a tent. The first area in the tent was called the Holy Place. In the Holy Place were the lamp and the table with the special bread offered to God.
For a tabernacle was equipped, the outer sanctuary, in which were the lampstand, the table, and the sacred bread; this is called the Holy Place.
A tent was put up, the outer one, which was called the Holy Place. In it were the lampstand and the table with the bread offered to God.
For the tabernacle was maad first, in which weren candilstikis, and boord, and setting forth of looues, which is seid hooli.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a tabernacle: Exodus 26:1-30, Exodus 29:1, Exodus 29:35, Exodus 36:8-38, Exodus 39:32-34, Exodus 40:2, Exodus 40:18-20
the first: Exodus 25:23-40, Exodus 26:35, Exodus 37:10-24, Exodus 39:36-38, Exodus 40:4, Exodus 40:22-24
the table: Exodus 40:4, Leviticus 24:5, Leviticus 24:6
the showbread: Exodus 25:23, Exodus 25:30
the sanctuary: or, holy, Exodus 26:33
Reciprocal: Exodus 25:8 - a sanctuary Exodus 25:31 - a candlestick Exodus 37:17 - the candlestick of Exodus 38:21 - tabernacle of testimony Exodus 40:23 - General Leviticus 24:4 - the pure 1 Chronicles 23:29 - for the showbread 1 Chronicles 28:11 - the houses 2 Chronicles 29:16 - the inner part Romans 3:24 - through Galatians 3:3 - having Revelation 13:6 - and his
Cross-References
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.
But flesh with the life thereof, which is the blood thereof, shall ye not eat.
And God spake unto Noah, and to his sons with him, saying,
And Noah began to be an husbandman, and he planted a vineyard:
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.
And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.
I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate.
Gill's Notes on the Bible
For there was a tabernacle made,.... By the direction of Moses, according to the pattern showed him in the Mount:
the first; that is, the first part of the tabernacle, called the holy place, in distinction from the holy of holies, which was the second part of the tabernacle; for otherwise there were not a first and a second tabernacle; there never was but one tabernacle:
wherein was the candlestick; that this was in the tabernacle, and on the south side of it, and without the vail, where the apostle has placed it, is plain from Exodus 26:35. This was wanting in the second temple o: it was a type of Christ mystical, or the church; in the general use of it, to hold forth light, so the church holds forth the light of the Gospel, being put into it by Christ; in the matter of it, which was pure gold, denoting the purity, worth, splendour, glory, and duration of the church; in the parts of it, it had one shaft in the middle of it, in which all the parts met and cemented, typical of Christ the principal, and head of the church, whose situation is in the midst of the church, and who unites all together, and is but one: the six branches of it may intend all the members of the church, and especially the ministers of the word; the seven lamps with oil in them, may have a respect to the seven spirits of God, or the Spirit of God with his gifts and graces, and a profession of religion with grace along with it: and it was typical of the church in its ornaments and decorations; its bowls, knops, and flowers, may signify the various gifts of the Spirit, beautifying ministers, and fitting them for usefulness; and in the appurtenances of it, the tongs and snuff dishes may signify church discipline, censures, and excommunications.
And the table and the shewbread; the table, with the shewbread on it, was also in the tabernacle, on the north side of it, and without the vail, Exodus 26:35. This was also wanting in the second temple p: the table was typical of Christ, and of communion with him; of the person of Christ; in the matter of it, which was Shittim wood overlaid with gold, whereby were signified the two natures of Christ in one person; the human nature by the Shittim wood, which is incorruptible, for though he died he saw no corruption, and is risen again, and lives for ever; and the divine nature by the gold, all the fulness of the Godhead dwelling in him; and in the decorations of it, as the border, golden crown, c. which may respect the fulness of his grace, and the honour and glory he is crowned with, which render him exceeding valuable and precious: and it may be typical of communion with him, either hereafter, when the saints shall sit with him as at a table, and eat and drink with him in the kingdom of his Father or here, to which Christ admits them, and than which nothing is more honourable, comfortable, and desirable; and it may be significative of the ministration of the word and ordinances, of which Christ is the sum and substance, and in which he grants his people fellowship with him: to this table belonged rings and bars to carry it from place to place, which was done by the priests; where the church is, there Christ is, and there is the ministration of his word and ordinances; and which are sometimes moved from one place to another, by the ministers of the word, according to divine direction. The "shewbread", on the table, was typical either of the church of Christ, the saints, who may be signified by the unleavened cakes, being true and sincere, and without the leaven of malice and hypocrisy; and by twelve of them, which may represent the twelve tribes of Israel, the whole spiritual Israel of God; and by bread of faces, as the word for shewbread may be rendered, since they are always before the Lord, and his eyes are continually upon them; they are set upon the pure table, Christ, on whom they are safe, and by whom they are accepted with God: and the shewbread being set in rows, may denote their order and harmony; and their being removed every sabbath day, may signify the succession of saints in the church, as one is removed, another is brought in; and the frankincense put upon each row, shows them to be a sweet savour to God: or else the shewbread was typical of Christ himself, who is the bread of life, the food of his people; and may be signified by the shewbread for its fineness and purity, being made of fine flour, Christ is the finest of the wheat, bread from heaven, and angels' food; for its quantity, twelve cakes, with Christ, is bread enough, and to spare, for all the elect; for its continuance, Christ always abides, and such as feed upon him live for ever; for its gratefulness, Christ's flesh is meat indeed, and his blood drink indeed; and for its being only for the priests, as only such who are made priests to God, live by faith on Christ; see Leviticus 25:5. Moreover, the intercession of Christ may be prefigured by the shewbread, or bread of faces, he being the angel of God's presence or face, who appears in the presence of God for his people; and this consisting of twelve loaves, according to the number of the tribes of Israel, shows that Christ represents the whole Israel of God in heaven, and intercedes for them; and whereas the shewbread always continued, no sooner was one set of loaves removed, but another was put in their room; this may point at the continual intercession of Christ for his people; and the frankincense may denote the acceptableness of it to God.
Which is called the sanctuary; or "holy"; this refers either to the first part of the tabernacle, which was called the holy place, in which the priests in common ministered; or else to the things which were in it, now mentioned, the candlestick table, and shewbread; to which the Ethiopic version adds, and the golden censer, which it leaves out in the fourth verse; which version renders these words, "and these they call holy"; and so the Arabic version, "which are called holy things", as they were, as well as the place in which they were; so the candlestick is called the holy candlestick in the Apocrypha,
"As the clear light is upon the holy candlestick; so is the beauty of the face in ripe age.'' (Sirach 26:17)
and the ark, candlestick, table, censer, and altar, are called σκευη
ιερα, "holy vessels", by Philo the Jew q; but the former sense seems best, when compared with the following verse.
o T. Bab. Bava Bathra, fol. 4. 1. p Menasseh ben Israel Conciliat. in Gen. qu. 41. q De Vita Mosis, l. 3. p. 668.
Barnes' Notes on the Bible
For there was a tabernacle made - The word “tabernacle” properly means a tent, a booth, or a hut, and was then given by way of eminence to the tent for public worship made by Moses in the wilderness. For a description of this, see Exodus 26:0. In this place the word means the “outer sanctuary” or “room” in the tabernacle; that is, the “first” room which was entered - called here “the first.” The same word - σκηνή skēnē - is used in Hebrews 9:3 to denote the “inner” sanctuary, or holy of holies. The tabernacle, like the temple afterward, was divided into two parts by the veil Exodus 26:31, Exodus 26:33, one of which was called “the holy place,” and the other “the holy of holies.” The exact size of the two rooms in the tabernacle is not specified in the Scriptures, but it is commonly supposed that the tabernacle was divided in the same manner as the temple was afterward; that is, two-thirds of the interior constituted the holy place, and one-third the holy of holies. According to this, the holy place, or “first tabernacle” was twenty cubits long by ten broad, and the most holy place was ten cubits square. The whole length of the tabernacle was about fifty-five feet, the breadth eighteen, and the height eighteen. In the temple, the two rooms, though of the same relative proportions, were of course much larger. See a description of the temple in the notes on Matthew 21:12. In both cases, the holy place was at the east, and the Holy of Holies at the west end of the sacred edifice.
The first - The first room on entering the sacred edifice, here called the “first tabernacle.” The apostle proceeds now to enumerate the various articles of furniture which were in the two rooms of the tabernacle and temple. His object seems to be, not for information, for it could not be supposed that they to whom he was writing were ignorant on this point, but partly to show that it could not be said that he spoke of that of which he had no information, or that he undervalued it; and partly to show the real nature of the institution, and to prove that it was of an imperfect and typical character, and had a designed reference to something that was to come. It is remarkable that though he maintains that the whole institution was a “figure” of what was to come, and though he specifies by name all the furniture of the tabernacle, he does not attempt to explain their particular typical character, nor does he affirm that they had such a character.
He does not say that the candlestick, and the table of show-bread, and the ark, and the cherubim were designed to adumbrate some particular truth or fact of the future dispensation, or had a designed spiritual meaning. It would have been happy if all expositors had followed the example of Paul, and had been content, as he was, to state the facts about the tabernacle, and the general truth that the dispensation was intended to introduce a more perfect economy, without endeavoring to explain the typical import of every pin and pillar of the ancient place of worship. If those things had such a designed typical reference, it is remarkable that Paul did not go into an explanation of that fact in the Epistle before us. Never could a better opportunity for doing it occur than was furnished here. Yet it was not done. Paul is silent where many expositors have found occasion for admiration. Where they have seen the profoundest wisdom, he saw none; where they have found spiritual instruction in the various implements of divine service in the sanctuary, he found none.
Why should we be more wise than he was? Why attempt to hunt for types and shadows where he found none? And why should we not be limited to the views which he actually expressed in regard to the design and import of the ancient dispensation? Following an inspired example we are on solid ground, and are not in danger. But the moment we leave that, and attempt to spiritualize everything in the ancient economy, we are in an open sea without compass or chart, and no one knows to what fairy lands he may be drifted. As there are frequent allusions in the New Testament to the different parts of the tabernacle furniture here specified, it may be a matter of interest and profit to furnish an illustration of the most material of them.
(Without attempting to explain the typical import of every pin and pillar of the tabernacle, one may be excused for thinking, that such prominent parts of its furniture, as the ark, the candlestick, and the cherubim, were designed as types. Nor can it be wrong to inquire into the spiritual significancy of them, under such guidance as the light of Scripture, here or affords elsewhere. This has been done by a host of most sober and learned commentators. It is of no use to allege, that the apostle himself has given no particular explanation of these matters, since this would have kept him back too long from his main object; and is, therefore, expressly declined by him. “Yet,” says McLean, his manner of declining it implies, that each of these sacred utensils had a mystical signification. They were all constructed according to particular divine directions, Exodus 25:0. The apostle terms them, “the example and shadow of heavenly things,” Hebrews 8:5; “the patterns of things in the heavens, Hebrews 9:23; and these typical patterns included not only the tabernacle and its services, but every article of its furniture, as is plain from the words of Moses, Exodus 25:8-9. There are also other passages which seem to allude to, and even to explain, some of these articles, such as the golden candlestick, with its seven lamps, Revelation 1:12-13, Revelation 1:20; the golden censer, Revelation 8:3-4; the vail, Hebrews 10:20; the mercy-seat, Romans 3:25; Hebrews 4:16; and, perhaps, the angelic cherubim, 1 Peter 1:12.” It must, however, be acknowledged that too great care and caution cannot be used in investigating such subjects.)
The candlestick - For an account of the candlestick, see Exodus 25:31-37. It was made of pure gold, and had seven branches, that is, three on each side and one in the center. These branches had on the extremities seven golden lamps, which were fed with pure olive oil, and which were lighted “to give light over against it;” that is, they shed light on the altar of incense, the table of show-bread, and generally on the furniture of the holy place. These branches were made with three “bowls,” “knops,” and “flowers” occurring alternately on each one of the six branches; while on the center or upright shaft there were four “bowls,” “knops” and “flowers” of this kind. These ornaments were probably taken from the almond, and represented the flower of that tree in various stages. The “bowls” on the branches of the candlestick probably meant the calyx or cup of that plant from which the flower springs.
The “knops” probably referred to some ornament on the candlestick mingled with the “bowls” and the “flowers,” perhaps designed as an imitation of the nut or fruit of the almond. The “flowers” were evidently ornaments resembling the flowers on the almond-tree, wrought, as all the rest were, in pure gold. See Bush’s notes on Exodus 25:0. The candlestick was undoubtedly designed to furnish light in the dark room of the tabernacle and temple; and in accordance with the general plan of those edifices, was ornamented after the most chaste and pure views of ornamental architecture of those times - but there is no evidence that its branches, and bowls, and knops, and flowers each had a special typical significance. The sacred writers are wholly silent as to any such reference, and it is not well to attempt to be “wise above that which is written.” An expositor of the Scripture cannot have a safer guide than the sacred writers themselves.
How should any uninspired man know that these things had such a special typical signification? The candlestick was placed on the south, or lefthand side of the holy place as one entered, the row of lamps being probably parallel with the wall. It was at first placed in the tabernacle, and afterward removed into the temple built by Solomon. Its subsequent history is unknown. Probably it was destroyed when the temple was taken by the Chaldeans. The form of the candlestick in the second temple, whose figure is preserved on the “Arch of Titus” in Rome, was of somewhat different construction. But it is to be remembered that the articles taken away from the temple by Vespasian were not the same as those made by Moses, and Josephus says expressly that the candlestick was altered from its original form.
And the table - That is, the table on which the showbread was placed. This table was made of shittim-wood, overlaid with gold. It was two cubits long, and one cubit broad, and a cubit and a half high; that is, about three feet and a half in length, one foot and nine inches wide, and two feet and a half in height. It was furnished with rings or staples, through which were passed staves, by which it was carried. These staves, we are informed by Josephus, were removed when the table was at rest, so that they might not be in the way of the priest as they officiated in the tabernacle. It stood lengthwise east and west, on the north side of the holy place.
And the show-bread - On the table just described. This bread consisted of twelve loaves, placed on the table, every Sabbath. The Hebrews affirm that they were square loaves, having the four sides covered with leaves of gold. They were arranged in two piles, of course with six in a pile; Leviticus 24:5-9. The number twelve was selected with reference to the twelve tribes of Israel. They were made without leaven; were renewed each Sabbath, when the old loaves were then taken away to be eaten by the priests only. The Hebrew phrase rendered “show-bread” means properly “bread of faces,” or “bread of presence.” The Septuagint render it ἄρτους ἐνώπιους artous enōpious - foreplaced loaves. In the New Testament it is, ἡ πρόθεσις τῶν ἄρτων hē prothesis tōn artōn - “the placing of bread;” and in Symmachus, “bread of proposition,” or placing. Why it was called “bread of presence” has been a subject on which expositors have been much divided.
Some have held that it was because it was “before,” or in the presence of the symbol of the divine presence in the tabernacle, though in another department; some that it was because it was set there to be seen by people, rather than to be seen by God. Others that it had an emblematic design, looking forward to the Messiah as the food or nourishment of the soul, and was substantially the same as the table spread with the symbols of the Saviour’s body and blood. See Bush, in loc. But of this last-mentioned opinion, it may be asked where is the proof? It is not found in the account of it in the Old Testament, and there is not the slightest intimation in the New Testament that it had any such design. The object for which it was placed there can be only a matter of conjecture, as it is not explained in the Bible, and it is more difficult to ascertain the use and design of the show-bread than of almost any other emblem of the Jewish economy.”
Calmet. Perhaps the true idea, after all that has been written and conjectured is, that the table and the bread were for the sake of carrying out the idea that the tabernacle was the dwelling-place of God, and that there was a propriety that it should be prepared with the usual appurtenances of a dwelling. Hence, there was a candlestick and a table, because these were the common and ordinary furniture of a room; and the idea was to be kept up constantly that that was the dwelling-place of the Most High by lighting and trimming the lamps every day, and by renewing the bread on the table periodically. The most simple explanation of the phrase “bread of faces,” or “bread of presence” is, that it was so called because it was set before the “face” or in the “presence” of God in the tabernacle. The various forms which it has been supposed would represent the table of showbread may be seen in Calmet’s Large Dictionary. The Jews say that they were separated by plates of gold.
Which is called the sanctuary - Margin, “Or, holy.” That is, “the holy place.” The name sanctuary was commonly given to the whole edifice, but with strict propriety appertained only to this first room.
Clarke's Notes on the Bible
Verse Hebrews 9:2. For there was a tabernacle made; the first, wherein — The sense is here very obscure, and the construction involved: leaving out all punctuation, which is the case with all the very ancient MSS., the verse stands thus: Σκηνη γαρ κατεσκευασθη ἡ πρωτη εν ᾑ ἡ τε λυχνια, κ. τ. λ. which I suppose an indifferent person, who understood the language, would without hesitation render, For, there was the first tabernacle constructed, in which were the candlestick, c. And this tabernacle or dwelling may be called the first dwelling place which God had among men, to distinguish it from the second dwelling place, the temple built by Solomon for tabernacle here is to be considered in its general sense, as implying a dwelling.
To have a proper understanding of what the apostle relates here, we should endeavour to take a concise view of the tabernacle erected by Moses in the wilderness. This tabernacle was the epitome of the Jewish temple; or rather, according to this as a model was the Jewish temple built. It comprised,
1. The court where the people might enter.
2. In this was contained the altar of burnt-offerings, on which were offered the sacrifices in general, besides offerings of bread, wine, and other things.
3. At the bottom or lower end of this court was the tent of the covenant; the two principal parts of the tabernacle were, the holy place and the holy of holies.
In the temple built by Solomon there was a court for the Levites, different from that of the people; and, at the entrance of the holy place, a vestibule. But in the tabernacle built by Moses these parts were not found, nor does the apostle mention them here.
In the holy place, as the apostle observes, there were,
1. The golden candlestick of seven branches, on the south.
2. The golden altar, or altar of incense, on the north.
3. The altar, or table of the show-bread; or where the twelve loaves, representing the twelve tribes, were laid before the Lord.
1. In each branch of the golden candlestick was a lamp; these were lighted every evening, and extinguished every morning. They were intended to give light by night. 2. The altar of incense was of gold; and a priest, chosen by lot each week, offered incense every morning and evening in a golden censer, which he probably left on the altar after the completion of the offering. 3. The table of the show-bread was covered with plates of gold; and on this, every Sabbath, they placed twelve loaves in two piles, six in each, which continued there all the week till the next Sabbath, when they were removed, and fresh loaves put in their place. The whole of this may be seen in all its details in the book of Exodus, from chap. 35 to 40. See Calmet also.
Which is called the sanctuary. — ητις λεγεται αγια. This is called holy. This clause may apply to any of the nouns in this verse, in the nominative case, which are all of the feminine gender; and the adjective αγια, holy, may be considered here as the nominative singular feminine, agreeing with ητις. Several editions accent the words in reference to this construction. The word σκηνη, tabernacle, may be the proper antecedent; and then we may read αγια, instead of αγια: but these niceties belong chiefly to grammarians,
