Touchgrind bmx 2 glitch6/3/2023 Let me deal with this singular provision of the ancient ritual by itself alone.īread is a product at once of God's gift and of man's work. What does it say about the life of the priest, the Church, and the individual Christian? That is the question that I wish to try to answer here and in doing so let me first ask you to look at the thing itself, and then to consider its connection with the other two articles in connection with which it made a threefold oneness. On the other side of the Altar of Incense stood this table with its loaves. On one side of it stood the great golden lamp which, in like manner, declared that the activities of the priestly life, which was the life of Israel, and is the life of the Christian individually and collectively, is to be, in its manward aspect, a light for the world. The Altar of Incense in the middle symbolised the thought that the priestly life, which was the life of the nation, and is the life of the Christian both individually and collectively, is to be centrally and essentially a life of prayer. They lay there for a week, being replaced by fresh ones on the coming Sabbath. Every Sabbath the priests laid upon the table which stood on one side of the Altar of Incense, in the Inner Court, two piles of loaves, on each of which piles was placed a pan of incense. The directions with regard to it may be very briefly stated. The original expression, literally rendered, is 'bread of the face' or, as the Revised Version has it in the margin, 'presence bread,' and the meaning of that singular designation is paraphrased and explained in my text: 'Thou shalt set upon the table, bread of the presence before Me always.' It was bread, then, which was laid in the presence of God. I suspect that to many readers the term 'shew-bread' conveys little more meaning than if the Hebrew words had been lifted over into our version. ![]() 'Thou shalt set upon the table shew-bread before Me alway.'- Exodus 25:30.
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