1 Kings 21:6
The priest therefore gave him hallowed bread: for there was no bread there, but only the loaves of proposition, which had been taken away from before the face of the Lord, that hot loaves might be set up.
Open 1 Kings 21:6 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Dedit ergo ei sacerdos sanctificatum panem : neque enim erat ibi panis, nisi tantum panes propositionis, qui sublati fuerant a facie Domini, ut ponerentur panes calidi.
- Septuagint (Swete)
- καὶ ἔδωκεν αὐτῷ Ἀβειμέλεχ ὁ ἱερεὺς τοὺς ἄρτους τῆς προθέσεως, ὅτι οὐκ ἦν ἐκεῖ ἄρτοι, ὅτι ἀλλ᾽ ἢ ἄρτοι τοῦ προσώπου, οἱ ἀφῃρημένοι ἐκ προσώπου Κυρίου παρατεθῆναι ἄρτον θερμὸν ᾗ ἡμέρᾳ ἔλαβεν αὐτούς.
- Hebrew (WLC) shown from 1 Kings 21:7
- וַיִּתֶּן ל֥וֹ הַכֹּהֵ֖ן קֹ֑דֶשׁ כִּי֩ לֹא הָ֨יָה שָׁ֜ם לֶ֗חֶם כִּֽי אִם לֶ֤חֶם הַפָּנִים֙ הַמּֽוּסָרִים֙ מִלִּפְנֵ֣י יְהוָ֔ה לָשׂוּם֙ לֶ֣חֶם חֹ֔ם בְּי֖וֹם הִלָּקְחֽוֹ
The Fathers on this verse
Tertullian The Five Books Against Marcion, Christ's Authority Over the Sabbath. As Its Lord He Recalled It from Pharisaic Neglect to the Original Purpose of Its Institution by the Creator the Case of the Disciples Who Plucked the Ears of Corn on the Sabbath. The Withered Hand Healed on the Sabbath
Concerning the Sabbath also I have this to premise, that this question could not have arisen, if Christ did not publicly proclaim the Lord of the Sabbath. Nor could there be any discussion about His annulling the Sabbath, if He had a right to annul it. Moreover, He would have the right, if He belonged to the rival god; nor would it cause surprise to any one that He did what it was right for Him to do. Men’s astonishment therefore arose from their opinion that it was improper for Him to proclaim the Creator to be God and yet to impugn His Sabbath. …
St Augustine The Harmony of the Gospels, Of the Fact that Matthew, Together with Mark, Had Specially in View the Kingly Character of Christ, Whereas Luke Dealt with the Priestly
5. For the Lord Jesus Christ, who is the one true King and the one true Priest, the former to rule us, and the latter to make expiation for us, has shown us how His own figure bore these two parts together, which were only separately commended [to notice] among the Fathers. This becomes apparent if (for example) we look to that inscription which was affixed to His cross, “King of the Jews:” in connection also with which, and by a secret instinct, Pilate replied, “What I have written, I have written.” For it had been said aforetime in the Psalms, “Destroy not the writing of the title.” The same becomes evident, so far as the part of priest is concerned, if we have regard to what He has taught us concerning offering and receiving. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).