each five handbreadths broad and ten handbreadths long, but turned up at either end,

two handbreadths on each side, to resemble in outline the Ark of the Covenant. Thus,

as each cake, after being 'turned up,' reached six handbreadths and was placed

lengthwise on the breadth of the table, it would exactly cover it (the one cubit of the

table being reckoned at six handbreadths); while, as the two rows of six cakes stood

broadwise against each other (2 x 5 handbreadths), it would leave between them two

handbreadths vacant on the length of the table (2 cubits = 12 handbreadths), on which

the two bowls with the incense were placed. 106

The preparation of the shewbread seems to have been hereditarily preserved as a secret

family tradition in 'the house of Garmu,' a family of the Kohathites (1 Chron 9:32; Mish.

Shekal. v. 1). The fresh cakes of shewbread were deposited in a golden dish on the

marble table in the porch of the sanctuary, where they remained till the Sabbath actually

The mode of changing the shewbread may be given in the words of the Mishnah (Men.

xi. 7): 'Four priests enter (the Holy Place), two carrying, each, one of the piles (of six

shewbread), the other two the two dishes (of incense). Four priests had preceded

them--two to take off the two (old) piles of shewbread, and two the two (old) dishes of

incense. Those who brought in (the bread and incense) stood at the north side (of the

table), facing southwards; they who took away at the south side, facing north: these

lifted off, and those replaced; the hands of these being right over against the hands of

those (so as to lift off and put on exactly at the same moment), as it is written: "Thou

s halt set upon the table bread of the Presence before Me alway."' The shewbread which

had been taken off was then deposited on the golden table in the porch of the

sanctuary, the incense burnt on that heap on the altar of burnt-offering from which the

coals were taken for the altar of incense, after which the shewbread was distributed

among the outgoing and the incoming course of priests. 107

The incoming priests stood at the north side, the outgoing at the south side, and each

course gave to the high-priest half of their portion. The shewbread was eaten during the

Sabbath, and in the Temple itself, but only by such priests as were in a state of Levitical

The importance of the service which has just been described depended, of course, on its

meaning. Ancient symbolism, both Jewish and Christian, regarded 'the bread of the

Presence' as an emblem of the Messiah. This view is substantially, though not literally,

correct. Jehovah, who dwelt in the Most Holy Place between t he Cherubim, was the God

manifest and worshipped in the Holy Place. There the mediatorial ministry, in the name

of, and representing Israel, 'laid before' Him the bread of the Presence, kindled the

seven-lamped candlestick, and burnt incense on the golden altar. The 'bread' 'laid before

Him' in the northern or most sacred part of the Holy Place was that of His Presence, and

meant that the Covenant-people owned 'His Presence' as their bread and their life; the

candlestick, that He was their Light-giver and Lght; while between the table of

i

shewbread and the candlestick burned the incense on the golden altar, to show that life

and light are joined together, and come to us in fellowship with God and prayer. For a

similar reason, pure incense was placed between the shewbread--for, the life which is in

His Presence is one of praise; while the incense was burned before the shewbread was

eaten by the priests, to indicate God's acceptance and ratification of Israel's dependence

upon Him, as also to betoken praise to God while living upon His Presence. That this

'Presence' meant the special manifestation of God, as afterwards fully vouchsafed in