Exodus 25:30

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In the D-R translation, the bread of the presence is translated as “loaves of proposition.”

Does anyone know why? What’s the significance or the implication of this rendering? Or is this a weakness of the D-R translation?
 
In the D-R translation, the bread of the presence is translated as “loaves of proposition.”

Does anyone know why? What’s the significance or the implication of this rendering? Or is this a weakness of the D-R translation?
This is an interesting question. In his book, “Jesus and the Jewish Roots of the Eucharist”, Brant Pitre points out that the some have translated the hebrew lehem ha panim as “Breead of Offering”, “Bread of the Presence”, “Bread of Display” or “Showbread”. He points out that panim is actually the Hebrew word for face and posits the idea that it could be translated “Bread of the Face of God.”

***And you shall set the Bread of the Presence on the table before me always. **(Exodus 25:30) *

I’m no scholar. In fact, I’m way out of my league here. But the idea that the bread is set before the face of God makes sense to me.

Dr. Pitre’s book has a whole section dedicated to the “Showbread” and it is more than just an interesting read. I’d not heard of it translated as proposition and would like to hear anyone who has knowledge of the subject.

-Tim-
 
The Jewish Study Bible (Oxford U.Press) translates the phrase as the bread of display, or shewbread.

They digress in their commentary to point out that in other Near Eastern faiths, food was placed before gods for their symbolic consumption.

But, here, the purpose is different. It is replaced weekly, rather than daily, and it is not in the Holy of Holies to suppose divine consumption, even in the first place. But, it is ritually eaten after a week by the priests.

There are twelve loaves, presumably representing the gifts of each of the twelve tribes of Israel.

I conjecture that this shewbread is an anticipation of the Eucharist.

the elevation of the Eucharistic bread at Mass seems to have an obvious purpose, which is the adoration of the Eucharist by the Mass attendies. But, the elevation recalls the “wave offering” of Leviticus. God does not certainly need reminding, but we do – that Christ’s death was an offering to God, in atonement.

So, I think the logic of theology would procede, that the gift of the Eucharist is an offering that is ever before God (and us) as a sign of the new eternal covenant (leaving out a couple steps of logic here).

And, it is significant that THIS Eucharistic bread is consumed by not only the priest celebrant but by all the worthy who are in attendance at Mass.
 
This verse is next to the verse that talks about the menorah which is burning constantly across from the table with the shewbread (showbread).

The menorah symbolizes the burning bush at Sinai, and its presence and its constant burning symbolizes the presence of the Word of God.

(Benedict XVI has asserted that the Bible belongs to the Church. So, I hesitate to ever use the words “Jewish menorah” – I’d prefer to use the words Catholic menorah.) so, the light of the menorah – the word of God – is shining on the bread of display which is also elsewhere referred to as the bread of display.

Safety and liability concerns seem to have strongly restricted the use of lit candles in the sanctuary, or anyplace, as before, even in my lifetime. As an altar boy for 8 years (many years ago), there was never one a word of discussion about fire safety. There wasn’t a fire blanked, a safety shower, or a fire extinguisher anywhere in sight back in those days of the 1950’s and 1960’s when I served.

There was more of a concern about dripping of wax on the expensive altar linens. today, Jews use electric menorahs without hesitation and it would be nice to see a comeback of menorahs in the Catholic church sanctuary.

There used to be far more than a single lampstand with seven candles, there were banks of them! There might be 28 or 42 candles plus the main altar candles, in the most solemn of ceremonies. I’d like to see us get back to even seven – electric at that.
 
In the D-R translation, the bread of the presence is translated as “loaves of proposition.”

Does anyone know why? What’s the significance or the implication of this rendering? Or is this a weakness of the D-R translation?
The D.R. takes as its source material the Latin Vulgate; In the Latin vulgate it reads:
Exodu 25:30 Et pones super mensam panes propositionis in conspectu meo semper.

Latin, panes, is obviously bread, and no translation of the Latin word for “proposition” needs to be made – so that word is simply a literal translation; followed by in conspectu; I am not a latin expert, but “con” means with, and spectu sounds like the root of “spectacle” so I assume it means something along the lines of “with” “show” or “seeing”.

The D.R. preserves most of the Latin’s word order:
Exodu 25:30 And thou shalt set upon the table loaves of *proposition in my *sight **always.

It looks like a decent translation to me;
This is an interesting question. In his book, “Jesus and the Jewish Roots of the Eucharist”, Brant Pitre points out that the some have translated the hebrew lehem ha panim as “Breead of Offering”, “Bread of the Presence”, “Bread of Display” or “Showbread”. He points out that panim is actually the Hebrew word for face and posits the idea that it could be translated “Bread of the Face of God.”***And you shall set the Bread of the Presence on the table before me always. ***(Exodus 25:30) I’m no scholar. In fact, I’m way out of my league here. But the idea that the bread is set before the face of God makes sense to me.
👍 me too.

In the Greek LXX, it says:
Exodu 25:30 και επιθησεις επι την τραπεζαν αρτους εν-ωπιο-υς εν-αντι-ον μου δια παντος

“and set upon the ?~table~? breads in-sight in-front of-me through all/everything.”

The word for “face” is not found here, but it is explicitly “in-front” of; so it isn’t on his backside – but in the direction he would presumably “look”.
Dr. Pitre’s book has a whole section dedicated to the “Showbread” and it is more than just an interesting read. I’d not heard of it translated as proposition and would like to hear anyone who has knowledge of the subject.
Oh, I’m pretty sure that’s just a literal translation artifact of the Latin; “pro” means towards “position” means what it says, “to place”. So proposition just means to-place-towards/before. (as opposed to away or behind). A proposal is something someone brings “before” another to consider – eg: a marriage “proposal”.
(down on one knee in front is traditional…hollywood)

The term “Showbread”, though, is kind of odd – I see it in the KJV but not in the Douay or Latin or Greek; The Douay is hiding the meaning right there under your nose. 🙂

Exodu 25:30 And thou shalt set upon the table loaves of *proposition in my *sight **always.

Just means:
Exodu 25:30 And thou shalt set upon the table breads of-frontal-position **in-*my *sight **always.
 
But, here, the purpose is different. It is replaced weekly, rather than daily, and it is not in the Holy of Holies to suppose divine consumption, even in the first place. But, it is ritually eaten after a week by the priests.

There are twelve loaves, presumably representing the gifts of each of the twelve tribes of Israel.

I conjecture that this shewbread is an anticipation of the Eucharist.

the elevation of the Eucharistic bread at Mass seems to have an obvious purpose, which is the adoration of the Eucharist by the Mass attendies. But, the elevation recalls the “wave offering” of Leviticus. God does not certainly need reminding, but we do – that Christ’s death was an offering to God, in atonement.
I think you are spot on.

The “Showbread” was kept on a gold table. Regarding the men who came up to Jerusalem for the three feasts each year as required by the Jewish law, both the Babylonian and Jerusalem Talmud record…

They [the priests] used to liff it [the golden table] up and exhibit the Bread of the Presence on it to those who came up for the festivals, saying to them “Behold, God’s love for you!” (Babylonian Talmud, Menahoth 29A)

As a Catholic reading that, I immediately through of the elevation by the priest who says, “This is the Lamb of God…, etc.” The behavior described makes absolutely no sense to modern Christianity outside of the context of the Eucharist. There are also records of priests who ate the bread, a small morsel of which satisfied their hunger.

During the whole period that Simon the Righteous ministerd as High Prest, a blessing was bestowed upon the omer, the two breads, and the Bread of the Presence, so that every priest, who obtained a piece thereof as big as anolive, at it and became satisfied with some eating thereof and even leaving something left over (Babylonian Talmud, Yoma 39A)

Again, I immediately think of the feeding of the 5000 in the wilderness.
Oh, I’m pretty sure that’s just a literal translation artifact of the Latin; “pro” means towards “position” means what it says, “to place”. So proposition just means to-place-towards/before. (as opposed to away or behind). A proposal is something someone brings “before” another to consider – eg: a marriage “proposal”. (down on one knee in front is traditional…hollywood).
Pro-Position… Pro-Posal…

Wonderful explanation. Thank you!

-Tim-
 
There is a Hebrew interlinear on line their vs Ex. 25:30 reads in part: faces to faces of me (God)continually–
I would interpret that to mean that in the Bread of Presence we are meeting face to face, so to speak with God. We are not only presenting ourselves to God He is also showing Himself to us continually. I would liken this to the Eucharist also. Every day we have the opportunity to see God’s “face” as it were.

By the way that is an excellent book. Anyone who reads it and still does not believe in the Real Presence well I just don’t know. God will have to open up their eyes.
 
In the D-R translation, the bread of the presence is translated as “loaves of proposition.”

Does anyone know why? What’s the significance or the implication of this rendering? Or is this a weakness of the D-R translation?
just a historical note, any “weakness” noted in an English translation dating from the 17th c. such as the KJV or DR is more likely a weakness in modern understanding of the English language in use at that time and in the cultural connotations of terms chosen by translators that today are archaic or have changed greatly in meaning.
 
Just a cent: the literal translation of lechem ha-panim is ‘bread of the face(s)’, because it is displayed before the ‘face’ (idiom of course for ‘presence’) of God. Myles Coverdale is usually credited as the first person to translate the terms lechem ha-panim and kapporet as shewbread and mercyseat in imitation of Luther’s schaubrot and gnadenstuhl. Coverdale wasn’t very knowledgeable in the original languages and thus had to use what he called ‘five soundry interpreters’ in Latin, English and ‘Douche’ (German) as his source texts.
 
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