# Showbread

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Cakes or loaves of bread which were always present in the Temple in Jerusalem

This article is about bread. For the band, see [Showbread (band)](/source/Showbread_(band)).

Part of a series of articles on Priesthood in Judaism Kohen Presumption of priestly descent Priestly covenant Roles Priestly Blessing Redemption of the firstborn son Tzaraath (skin disease and mildew) The Torah instruction of the Kohanim Sacrifice Incense offering Beth din shel Kohanim Priestly divisions High Priests Aaron Eleazar Phinehas Eli Ahimelech Abiathar (First Temple) Zadok Shallum Hilkiah Jehoiada (Second Temple) Joshua the High Priest Simeon the Just Ishmael ben Elisha HaKohen Joshua ben Gamla Phannias ben Samuel Twenty-four priestly gifts The ten gifts given in the Temple Sin offering Guilt offering Communal peace offering Fowl sin offering Leftovers from the suspensive guilt offering Oil from the offering for the leper Bread from First Fruits Showbread Leftovers of the meal offering Leftovers of the First Sheaf . Four gifts given in Jerusalem Firstborn animal First fruits Burnt offering Parts of the thank offering and Nazirite's offering Ten gifts given (even) outside of Jerusalem Heave offering Heave offering of the Levite's tithe Dough offering First shearing of the sheep Foreleg, cheeks and maw Coins for redemption of the firstborn son Redemption of a donkey Dedication of property to a priest Field not redeemed in a Jubilee year The property of the foreigner with no heir Priestly garments All Priests Undergarments Tunic Turban Sash High Priest Robe Ephod Frontlet Breastplate Urim and Thummim Miscellaneous topics The mitzvah of sanctifying the Kohen Kohanic disqualifications Holy anointing oil Kahen Aaron's rod Bat-Kohen (daughter of a kohen) Sons of Zadok Contact by a kohen with a dead body 13 Kohanic cities v t e

**Showbread** ([Hebrew](/source/Hebrew_language): לֶחֶם הַפָּנִים, [romanized](/source/Romanization_of_Hebrew): *Leḥem haPānīm*, [lit.](/source/Literal_translation) 'Bread of the Faces'[1]), in the [King James Version](/source/King_James_Version) **shewbread**, in a [Biblical](/source/Bible) or [Jewish](/source/Judaism) context, refers to the cakes or loaves of [bread](/source/Bread) which were always present, on a specially-dedicated table, in the [Temple in Jerusalem](/source/Temple_in_Jerusalem) as an offering to God. An alternative, and more appropriate, translation would be *presence bread*,[2] since the Bible requires that the bread be constantly in the presence of God ([Exodus 25:30](https://mechon-mamre.org/p/pt/pt0225.htm#30)). The twelve loaves were ritually consumed in the presence of God each week by the Aaronic priesthood ([Leviticus 24:9](https://mechon-mamre.org/p/pt/pt0324.htm#9)).

## Biblical references

Illustration of the temple priests replacing the showbread each week

Within the [Torah](/source/Torah), the showbread is mentioned exclusively by the [Priestly Code](/source/Priestly_Code) and [Holiness Code](/source/Holiness_Code),[2] but certain sections of the Bible, including the [Books of Chronicles](/source/Books_of_Chronicles), [Books of Samuel](/source/Books_of_Samuel), and [Books of Kings](/source/Books_of_Kings), also describe aspects of them. In the Holiness Code, the showbread is described as twelve cakes baked from fine flour, arranged in two rows on a table; each cake was to contain "two tenth parts of an [ephah](/source/Biblical_and_Talmudic_units_of_measurement)" of flour ([Leviticus 24:5–6](https://mechon-mamre.org/p/pt/pt0324.htm#5); approximately 5 pounds or 2 kg). The biblical regulations specify that cups of [frankincense](/source/Frankincense) were to be placed upon the rows of cakes, and the [Septuagint](/source/Septuagint), but not the [Masoretic Text](/source/Masoretic_Text), states that salt was mixed with the frankincense; the frankincense, which the Septuagint refers to as an *anamnesis* (a *[hapax legomenon](/source/Hapax_legomenon)*), constituted a memorial (*azkarah*), having been offered upon the [altar](/source/Altar) to God ([Leviticus 24:7–9](https://mechon-mamre.org/p/pt/pt0324.htm#7)).

According to Chronicles, the [Kohathite](/source/Kohath) clan had charge of the baking and setting in order of the bread,[3] suggesting that there were secret extra requirements in preparing the bread, known only to the Kohathites.[2] Since [leavened](/source/Bread#Leavening) products were prohibited from the [altar](/source/Altar),[4] and the cakes are not described as being [offered upon it](/source/Korban), it is possible that the showbread was leavened;[2] however, as they were carried into the inner part of the sanctuary, it is highly probable that they were unleavened.[2]

The cakes were to be left on the table for a week, and then be replaced with new ones on the [Sabbath](/source/Shabbat), so that there were always fresh loaves on the table, and those that had started going stale were removed;[2] the biblical text states that the [Jewish priests](/source/Kohen) were entitled to eat the cakes that had been removed, as long as they did so in a *holy place*, as it considered the bread to be holy. The narrative of David's sojourn at [Nob](/source/Nob%2C_Israel) mentions that [Ahimelek](/source/Ahimelek) (the priest) gave David the *holy bread*, at his request.[5]

### The table (shulchan)

The table or *shulḥan* for the showbread was, according to biblical regulations, to be placed in the northern part of the sanctuary, opposite the [Menorah](/source/Menorah_(Temple)) with the altar of incense between them.[6] The [Septuagint](/source/Septuagint) describes the table as being of solid gold, but the Masoretic Text states that it was made from [acacia](/source/Acacia) and [gilded](/source/Gilded), with a gold border around the top; the table's dimensions are given as two [ells](/source/Ell) long, one ell wide, and 1+1⁄2 ells high (about 2.3 m × 1.1 m × 1.7 m (8 ft × 4 ft × 6 ft)).[7]

The feet of the table are described as having a ring-like enclosure to which four gold rings were fastened, so that rods (made from acacia wood, and covered with gold) could be passed through the rings, and used to make the table portable, in the same manner as the other features of the tabernacle. The biblical text indicates that, when being carried, the table would be covered with a purplish-blue cloth, the loaves and vessels would be placed on the cloth, and another cloth, in scarlet, would be placed over it, with a fine skin being added on top of that.[8] In each sanctuary there was one table, except for the Temple in Jerusalem, which Chronicles describes as having ten tables within its [sanctuary](/source/Solomon's_Temple#Sanctuary_(main_chamber)).[9]

Gold utensils ("dishes, cups, bowls, and pitchers for pouring") were provided for the table,[10] suggesting that other food and drink was served on the table as well as the showbread. The [King James Version](/source/King_James_Version) of the Bible states that the utensils are to be "set in order upon it".[11]

In [Solomon's Temple](/source/Solomon's_Temple), there was provision made for the proper exhibition of the showbread.[12] [Antiochus Epiphanes](/source/Antiochus_Epiphanes) plundered the table of showbread from the Second Temple,[13] but under [Judas Maccabeus](/source/Judas_Maccabeus) a replacement was made.[14]

## Origin

Although, according to [textual scholars](/source/Textual_criticism), the only source texts among [those comprising the Torah](/source/Documentary_hypothesis) which mention the showbread are the [Holiness Code](/source/Holiness_Code) and later additions to the [priestly source](/source/Priestly_source),[2] the antiquity of the practice is shown by its mention in the Books of Samuel[15] which textual scholars generally view as predating the priestly source.[16] In the Books of Samuel, Ahimelek is described as asking for an assurance that David's men were in a ritually pure state, namely that they had not been involved in sexual activity with women, before handing over the old showbread; [biblical scholars](/source/Biblical_criticism) view this as suggesting that the showbread was originally a sacrificial meal which was viewed as being shared with the deity,[17] hence the need to be ritually pure,[18] and the bread not being burnt but instead consumed.[2]

The custom seems to have been widespread in the region,[19] an example being the [Babylonian](/source/Babylon) practice of offering to their gods a number of different kinds of cakes/bread (*akalu*);[2] the Hebrew term for showbread, *Lehem haPanim*, is exactly translated by the [Assyrian](/source/Akkadian_language) phrase *akal pânu*, which refers to the Babylonian cake/bread offerings.[2] In the Israelite case, a number of biblical scholars connect the use of showbread directly to the ancient cult of the [Ark of the Covenant](/source/Ark_of_the_Covenant),[2] the Ark being seen as the home of the deity, and the bread being an offering of food, ready for consumption whenever the deity chose to make an appearance.[20]

Like the biblical showbread, the Babylonians and Assyrians generally laid twelve cakes/loaves, or an integer multiple of twelve cakes/loaves, on tables in front of images of their deities;[2][21] the number *twelve*, which is so prominent in the showbread rite, has always borne mysterious religious significance,[2] and with the Assyrian practice of laying out twelve cakes/loaves, was directly connected with the [Zodiac](/source/Zodiac).[21] The Babylonian cakes/bread were also required to be sweet (i.e. unleavened), and like the biblical showbread were baked from wheat flour.[2]

## In classical Jewish literature

The somewhat scanty biblical details concerning the showbread are complemented by further information given by [Josephus](/source/Josephus) (a contemporary of Herod's temple), and, over the several centuries after the Temple's destruction, by [classical rabbinical literature](/source/Classical_rabbinical_literature).[2] According to Josephus, the cakes were unleavened and were baked on the Friday before the Sabbath, since the biblical regulations forbade work of any kind during the Sabbath.[22] The [Mishnah](/source/Mishnah) argues that the loaves were kneaded separately,[23] but baked in pairs; the Mishnah also states that the loaves were moulded into shape by three different moulds (made from gold, according to [Maimonides](/source/Maimonides), who lived more than a thousand years after the burning of Jerusalem), with one being used while the loaves were just [dough](/source/Dough), another while the bread was being baked in the oven, and a third after baking, to protect the shape.[23][24][25] The Mishnah describes the loaves as being 10 [Etzba](/source/Etzba) long, and 5 Etzba wide, with rims/*horns* that were 7 Etzba long;[26] Maimonides gives the same figures but with [Tefah](/source/Tefah) as the unit rather than Etzba.[27]

According to some Mishnaic contributors, the kneading of the dough was done outside the sanctuary, but the baking was done inside,[28] but others state that all the preparations were carried out in the Temple courtyard, and others in the house of Pagi, which according to Maimonides was very close to the Temple courtyard;[2] no reason is given for these geographic distinctions, but the [Gemara](/source/Gemara) argues that the [House of Garmu](/source/House_of_Garmu) were responsible for baking the showbread, and kept their methods and reasoning secret. The Mishnah states that to replace the bread, two priests would enter the sanctuary ahead of another four priests carrying the replacement bread; the two priests without the bread would go to the southern end of the table, while those with the new bread would go to the northern end, and while the priests at the south removed the old bread from the table, it would be replaced with the new bread by the priests at the northern side, so that the bread would always be present.[29][30]

Josephus states that the cakes were placed in two equal piles (rather than rows),[31] as does the Mishnah, which describes the existence of hollow golden tubes to carry air between the bread, and two golden fork-shaped supports attached to the table, each one to hold up a pile.[32][33] Josephus also states that the frankincense was placed in two golden cups – one on top of each pile;[31] the Mishnah states that a handful of incense was placed in each cup,[33] and the [Tosefta](/source/Tosefta) states that the cups, called *bezikin*, had flat bottoms/rims, so that they could also be placed on the table.[34] According to the Mishnah, while the new bread was being carried in by the four priests, two other priests would carry in replacement cups of incense, and two further priests would go ahead of them to remove the old cups of incense.[2]

The Mishnah argues that after being removed, the old bread was placed on a golden table in the Temple's hall, and then the old incense would be burnt; once this was done, the cakes would be divided,[2] with the [Jewish High Priest](/source/High_Priest_of_Israel) getting five of the twelve loaves, and the remainder being divided among the other priests on duty during the previous week.[35] On the occasion of certain [Jewish Holidays](/source/Jewish_Holidays) occurring during the Sabbath, there were adjustments made, for example, if [Yom Kippur](/source/Yom_Kippur) occurred on the Sabbath, the old bread would not be divided between the priests until the evening.[36]

### The table

The majority of contributors to the Mishnah state that the table was of the same dimensions as the loaves – 10 Etzba long, and 5 Etzba wide,[2] but [Rabbi Akiva](/source/Rabbi_Akiva) contributed a dissenting view, according to which there was a gap between the piles of showbread, with the table being 12 Etzba long, and 6 Etzba wide; [Abba Saul](/source/Abba_Saul) argued that the cups of incense were placed within the gap.[2] These dimensions clearly are too small for the loaves to rest on the table lengthways, and clearly some support would have been needed for them to be piled high upon the table in two distinct piles, which is difficult to reconcile with the apparent biblical implication that the loaves were free standing on the table.[37]

The Mishnah states that there were 28 ventilation tubes, 14 for each pile, each of which was open at one end only.[2] The [Gemara](/source/Gemara) extrapolates from this the conclusion that the fork-like supports were set into the floor, two at each end of the table, and the tubes went between the fork-like supports above the table. The Gemara essentially has the view that the supports and tubes formed a complex receptacle for the loaves, similar to a grate, with the lowest loaf in each pile resting directly on the table, but with the next loaf resting on the two lowest of the tubes, and so forth up the pile. Presumably a device as complex as this would have been mentioned at least briefly in the Bible had it been a biblical requirement, but it is not.[38][39] The table is depicted on the [Arch of Titus](/source/Arch_of_Titus) during the emperors [Titus](/source/Titus) and [Vespasian](/source/Vespasian)'s triumphal procession in 71 CE, which celebrated their [defeat of Judea](/source/Siege_of_Jerusalem_(70_CE)).[40]

As well as the golden cups for the incense, [Exodus 29](/source/Tetzaveh) and the [Mishnah](/source/Mishnah) enumerate several other dishes (singular קְעָרָה *qəʿārā*) and hand-like bowls (*kappoṯ*, singular קְף *kaf*), including *mənaqqiyyoṯ* (singular מְנַקִּיָּה *mənaqqiyyā*, probably for dipping) and *qəśwoṯ* (singular קשׂוה *qaśwā*); the *qəśwoṯ* are identified by the Mishnah as being for the wine [libations](/source/Libation), but the [Targums](/source/Targum) argue that they were to cover the showbread.[2] The Mishnah also suggests that the Table could be dismantled into small portions, so that if any part of it ever became [ritually impure](/source/Ritual_impurity), it could be [regain its ritual purity by washing the parts](/source/Ritual_washing_in_Judaism) in a [Mikvah](/source/Mikvah).[35]

The Mishnah also speaks of a tradition in which the table with the showbread would be elevated before the pilgrims in the Temple courtyard and the priests would say "See your affection before the Omnipresent." (חיבתכם לפני המקום).[41]

## Among ancient groups

There is evidence of Jewish groups around the turn of the common era, such as the [Qumran](/source/Qumran) community at the [Dead Sea](/source/Dead_Sea), and the [Therapeutae](/source/Therapeutae) in [Egypt](/source/Egypt), which seem to have regarded themselves as part of the main Jewish body worshipping at the Jerusalem temple, despite being geographically isolated from it, and, in the eyes of later Jewish thought, theologically distinct from it.

Among the [Dead Sea Scrolls](/source/Dead_Sea_Scrolls), a number of Aramaic fragments, found in cave 2, discuss [eschatological](/source/Eschatology) connections to the eating of showbread, which [Matthew Black](/source/Matthew_Black) links with the sacred community meal discussed in a scroll from cave 1 (1QSVI), and the [Messianic](/source/Jewish_Messiah) meal discussed in another scroll in the same cave (1QSall);[42] Professor Black suggests that the Qumran community may have considered their regular bread sharing to be an enactment of the Sabbath division of showbread at the Jerusalem Temple.[42]

There is dispute among scholarly groups as to whether the Qumran community was identifiable with the [Essenes](/source/Essene), but scholars do generally agree that there was an association between the Essenes and the [Therapeutae](/source/Therapeutae). [Philo](/source/Philo) reported that the Therapeutae's central meal was intended to *emulate* the *holy table set forth in the sacred hall of the temple*,[43] but though the Qumran community are portrayed in the Dead Sea Scrolls as viewing the Jerusalem service as having failed to achieve priestly holiness, Philo describes the Therapeutae as deliberately introducing slight differences in their practices from those at the Temple, as a mark of respect for the Temple's showbread.[43]

## In Christianity

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For Christians, the [Holy Eucharist](/source/Eucharist) instituted among the [Twelve Apostles](/source/Apostles_in_the_New_Testament) during the [Last Supper](/source/Last_Supper) mirrors the consumption of the showbread by the priesthood. Hence, the Holy Place echoes the [Holy Trinity](/source/Trinity) with the [Ark of the Covenant](/source/Ark_of_the_Covenant) representing the unseen [Father](/source/God_the_Father), the [Temple Menorah](/source/Temple_menorah) representing the light of the [Holy Spirit](/source/Holy_Spirit_in_Christianity), and the Showbread representing the incarnation of the [Son](/source/God_the_Son).

## See also

- [Challah](/source/Challah)

- [Showbread Institute](/source/Showbread_Institute)

## Footnotes

1. **[^](#cite_ref-1)** Commentary of [Rashi](/source/Rashi) on [Exodus 25:30](https://he.wikisource.org/wiki/%D7%9E%22%D7%92_%D7%A9%D7%9E%D7%95%D7%AA_%D7%9B%D7%94_%D7%9C) – "Bread of the Faces: because it had faces," "לחם פנים - שהיה לו פנים", and commentary of [Nachmanides](/source/Nachmanides) on the same verse – "Bread of the Faces: because it had faces facing this way and that way," "לחם פנים - שיש לו פנים רואים לכאן ולכאן".

1. ^ [***a***](#cite_ref-Jewish_Encyclopedia_2-0) [***b***](#cite_ref-Jewish_Encyclopedia_2-1) [***c***](#cite_ref-Jewish_Encyclopedia_2-2) [***d***](#cite_ref-Jewish_Encyclopedia_2-3) [***e***](#cite_ref-Jewish_Encyclopedia_2-4) [***f***](#cite_ref-Jewish_Encyclopedia_2-5) [***g***](#cite_ref-Jewish_Encyclopedia_2-6) [***h***](#cite_ref-Jewish_Encyclopedia_2-7) [***i***](#cite_ref-Jewish_Encyclopedia_2-8) [***j***](#cite_ref-Jewish_Encyclopedia_2-9) [***k***](#cite_ref-Jewish_Encyclopedia_2-10) [***l***](#cite_ref-Jewish_Encyclopedia_2-11) [***m***](#cite_ref-Jewish_Encyclopedia_2-12) [***n***](#cite_ref-Jewish_Encyclopedia_2-13) [***o***](#cite_ref-Jewish_Encyclopedia_2-14) [***p***](#cite_ref-Jewish_Encyclopedia_2-15) [***q***](#cite_ref-Jewish_Encyclopedia_2-16) [***r***](#cite_ref-Jewish_Encyclopedia_2-17) [***s***](#cite_ref-Jewish_Encyclopedia_2-18) [***t***](#cite_ref-Jewish_Encyclopedia_2-19) [***u***](#cite_ref-Jewish_Encyclopedia_2-20) [***v***](#cite_ref-Jewish_Encyclopedia_2-21) *Jewish Encyclopedia*.

1. **[^](#cite_ref-3)** [1 Chronicles 9:32](https://mechon-mamre.org/p/pt/pt25a09.htm#32).

1. **[^](#cite_ref-4)** [Leviticus 2:11](https://mechon-mamre.org/p/pt/pt0302.htm#11).

1. **[^](#cite_ref-5)** [1 Samuel 21:4–6](https://mechon-mamre.org/p/pt/pt08a21.htm#4).

1. **[^](#cite_ref-6)** [Exodus 26:35](https://bible.oremus.org/?passage=Exodus%2026:35&version=nrsv).

1. **[^](#cite_ref-7)** [Exodus 25:23–30](https://mechon-mamre.org/p/pt/pt0225.htm#23), [37:10–16](https://mechon-mamre.org/p/pt/pt0237.htm#10).

1. **[^](#cite_ref-8)** [Numbers 4:7–8](https://mechon-mamre.org/p/pt/pt0404.htm#7).

1. **[^](#cite_ref-9)** [2 Chronicles 4:8](https://mechon-mamre.org/p/pt/pt25b04.htm#8).

1. **[^](#cite_ref-10)** Exodus 25:29 and 37:16.

1. **[^](#cite_ref-11)** [Exodus 40:4](https://en.wikisource.org/wiki/Bible_(King_James)/Exodus#40:4) King James Version.

1. **[^](#cite_ref-12)** [1 Kings 7:48](https://mechon-mamre.org/p/pt/pt09a07.htm#48), cf. [2 Chronicles 4:19](https://mechon-mamre.org/p/pt/pt25b04.htm#19), [13:11](https://mechon-mamre.org/p/pt/pt25b13.htm#11).

1. **[^](#cite_ref-13)** [1 Maccabees 1:23](https://mechon-mamre.org/p/pt/pt1_Maccabees01.htm#23).

1. **[^](#cite_ref-14)** [1 Maccabees 4:49](https://bible.oremus.org/?passage=1%20Maccabees%204:49&version=nrsvae).

1. **[^](#cite_ref-15)** [1 Samuel 21:1](https://bible.oremus.org/?passage=1%20Samuel%2021:1&version=nrsv) et sequentia.

1. **[^](#cite_ref-16)** *Jewish Encyclopedia*, *Books of Samuel.*

1. **[^](#cite_ref-17)** *Jewish Encyclopedia*, *showbread.*

1. **[^](#cite_ref-18)** cf. [Exodus 19:10–11](https://mechon-mamre.org/p/pt/pt0219.htm#10), [19:15](https://mechon-mamre.org/p/pt/pt0219.htm#15).

1. **[^](#cite_ref-19)** cf. [Isaiah 65:11](https://bible.oremus.org/?passage=Isaiah%2065:11&version=nrsv), [Jeremiah 7:18](https://mechon-mamre.org/p/pt/pt1107.htm#18), [44:17](https://mechon-mamre.org/p/pt/pt1144.htm#17) et sequentia, and [Baruch 6:26](https://mechon-mamre.org/p/pt/ptBaruch06.htm#26).

1. **[^](#cite_ref-20)** Stade, *Biblical Theology of the Old Testament*, (1905), 1:168.

1. ^ [***a***](#cite_ref-ReferenceA_21-0) [***b***](#cite_ref-ReferenceA_21-1) *[Peake's commentary on the Bible](/source/Peake's_commentary_on_the_Bible).*

1. **[^](#cite_ref-22)** Josephus, *[Antiquities of the Jews](/source/Antiquities_of_the_Jews)*, volume 3, 10:7.

1. ^ [***a***](#cite_ref-Menahot_11_1_23-0) [***b***](#cite_ref-Menahot_11_1_23-1) *[Menahot](/source/Menahot)* 11:1.

1. **[^](#cite_ref-24)** [Sifra](/source/Sifra) to Leviticus 24:5–9.

1. **[^](#cite_ref-25)** Maimonides, *[Mishneh Torah](/source/Mishneh_Torah)*, *Tamid*: 5:8.

1. **[^](#cite_ref-26)** *Menahot*, 11:4.

1. **[^](#cite_ref-27)** Maimonides, *Mishneh Torah*, *Tamid*: 5:9.

1. **[^](#cite_ref-28)** Men. 11:2.

1. **[^](#cite_ref-29)** *Menahot,* 99b.

1. **[^](#cite_ref-30)** Maimonides, *Mishneh Torah*, *Tamid*: 5:4.

1. ^ [***a***](#cite_ref-autogenerated1_31-0) [***b***](#cite_ref-autogenerated1_31-1) Josephus, *Antiquities of the Jews*, volume 3, 10:7.

1. **[^](#cite_ref-32)** *Menahot,* 94b, 96a.

1. ^ [***a***](#cite_ref-ReferenceB_33-0) [***b***](#cite_ref-ReferenceB_33-1) Maimonides, *Mishneh Torah*, *Tamid*: 5:2.

1. **[^](#cite_ref-34)** *Tosefta* on *Menahot* 11.

1. ^ [***a***](#cite_ref-Yoma_35-0) [***b***](#cite_ref-Yoma_35-1) *[Yoma](/source/Yoma).*

1. **[^](#cite_ref-36)** Maimonides, *Mishneh Torah*, *Tamid*: 5:5.

1. **[^](#cite_ref-37)** *Menahot* 11:5.

1. **[^](#cite_ref-38)** Josephus, *The Jewish Wars*, volume 5, 5:5.

1. **[^](#cite_ref-39)** Josephus, *Antiquities of the Jews*, volume 3, 6:6.

1. **[^](#cite_ref-40)** Michael Pfanner, *Der Titusbogen*, 1981, pp. 50–54.

1. **[^](#cite_ref-41)** Menahot 29a.9.

1. ^ [***a***](#cite_ref-Black_110_42-0) [***b***](#cite_ref-Black_110_42-1) Matthew Black, *Dead Sea Scrolls*, p. 110.

1. ^ [***a***](#cite_ref-ReferenceC_43-0) [***b***](#cite_ref-ReferenceC_43-1) Philo, *The contemplative life*, pp. 81–82.

## Bibliography

- B. Baentsch, *Exodus-Leviticus*, p. 419, [Göttingen](/source/G%C3%B6ttingen), 1900;

- [Riehm](/source/Eduard_Karl_August_Riehm), *Handwörterbuch*, ii. 1405 et seq

- M. Black, *The Scrolls and Christian Origins: Studies in the Jewish Background of the New Testament* (London, England: Nelson, 1961)

- M. Barker, *Temple Theology: An Introduction* (London: SPCK, 2004)

- [Singer, Isidore](/source/Isidore_Singer); et al., eds. (1901–1906). "[Showbread](https://en.wikisource.org/wiki/Jewish_Encyclopedia/Showbread)". *[The Jewish Encyclopedia](/source/The_Jewish_Encyclopedia)*. New York: Funk & Wagnalls.

## External links

- [Jewish Encyclopedia (1901–1906), Showbread](https://www.jewishencyclopedia.com/articles/13611-showbread)

- [Showbread Institute](https://www.machonlechemhapanim.org/)

v t e Jewish cuisine History Ancient Israelite cuisine 1902 kosher meat boycott Jewish-American patronage of Chinese restaurants Types American Ashkenazi Bukharan Ethiopian Israeli Mizrahi Moroccan Mountain Jewish Sephardi Syrian Yemenite Religious dietary laws Fleishig Kosher certification agency Kashrut Kitniyot Kosher Kosher by ingredient Kosher airline meal Kosher for Passover Kosher style Mashgiach Milchig Pareve Shechita Treif Chefs Ron Ben-Israel Laura Frankel Ina Garten Gil Marks Joan Nathan Ruth Reichl Eyal Shani Michael Solomonov Yotam Ottolenghi Molly Yeh Religious foods Apples and honey Ashure Biscochos Bolo Brisket Challah Charoset Cholent Dabo kolo Hanukkah gelt Maror Matzah Mishloach manot Mouna Pain petri Pekalach Showbread Sufganiyah Teiglach Zeroa Breads Ashkenazi breads Bagel Bialy Onion roll Pletzel Pumpernickel Rye bread Sephardic/Mizrahi breads Jachnun Kubaneh Lachooh Laffa Lahmacun Lavash Malawach Manakish Markook Pita Taboon bread Ethiopian breads Injera Pancakes Blintz Cheese latke Chremslach Keftes de prasa Latke Mofletta Noodle latkes Sweets Cakes and pastries Babka Basbousa Cheesecake Flourless chocolate cake Jewish apple cake Krantz cake Lekach Plava cake Plum cake Poppy seed roll Rugelach Strudel Apple Cookies Black and white cookie Egg kichel Duvshaniot Hadji bada Hamantaschen Jewish almond cookie Jødekager Kichel Ma'amoul Macaroons Mandelbread Marunchinos Rainbow cookie Other desserts Baklava Halva Kogel mogel Krembo Lokum Malabi Marzipan Mofletta Sesame seed candy Sfinj Pastries Bichak Bourekas Boyoz Bulemas Chebureki Flódni Hojaldre Knish Nunt Pastelitos de hoja Pastilla Pirozhki Sambusak Ziva Fried foods Buñuelo Brik Carciofi alla giudia Churro Corn schnitzel Falafel Fatoot Fatoot samneh Fazuelos Fish and chips Fried cauliflower Fritas de prasa Gribenes Keftes de prasa Kibbeh Ktzitzot Khubeza Matzah brei Potatonik Sfinj Teiglach Torrija Tulumba Dumplings, pastas and grain dishes Bsisa Bulgur Couscous Dampfnudel Egg noodles Dolma Farfel Fideos Freekeh Gefilte fish Germknödel Gondi Kasha Kasha varnishkes Kreplach Kibbeh Kubbeh Lokshen kugel Macaroni Hamin Manti Matzah ball Orez Shu'it Pelmeni Pierogi Pilaf Ptitim Shirin polo Shlishkes Soup mandels Tabbouleh Tahdig Vareniki Casseroles and savory baked dishes Almadrote Brisket Hamin Jerusalem kugel Karnıyarık Kishka Knish Ktzitzot Khubeza Kugel Lokshen kugel Matzo lasagna Pom Potato kugel Potatonik Sólet Stuffed artichoke Stuffed peppers Tagine Yakhna Yapchik Snacks and other baked goods Bamba Bissli Pitzuchim Pretzel Shkedei marak Stuffed dates Sandwiches Corned beef sandwich Hillel sandwich Montreal smoked meat sandwich Pastrami on rye Rachel Reuben Sabich Sailor sandwich Shawarma Egg dishes Beitzah Fatoot samneh Haminados Hardboiled egg Matzah brei Matzoquiles Shakshouka Meat dishes Brisket Chopped liver Corned beef Gribenes Gondi Hamin Helzel Hot dog Jerusalem mixed grill Kebab Kibbeh Kishka Kofta Merguez Miltz Montreal smoked meat Pargiyot Pastilla Pastirma Pastrami Plov Sanbat wat Shawarma Schmaltz Shish kebab Shish taouk Sujuk Tagine Fish dishes Abudaraho Chraime Dressed herring Fish and chips Gefilte fish Gravlax Herring Ikra Kipper Lakerda Lox Pescado frito Pickled herring Schmaltz herring Smoked salmon Smoked whitefish Tarama Vorschmack Whitefish salad Salads and pickles Apio Eggplant salad Israeli salad Kosher dill pickle Matbucha Pickled cucumber Tabbouleh Torshi Vegetable dishes Bamia Dolma Holishkes Soups and stews Adom kubbeh Avgolemono Borscht Chamo kubbe Chicken noodle soup Chamin Chamo kubbeh Ghormeh sabzi Gondi Hamusta kubbeh Matzah ball soup Msoki Poike Sanbat wat Schav Sofrito Tarator Tzimmes Cheeses and other dairy products Akkawi Ayran Clarified butter Cottage cheese Cream cheese Farmer's cheese Feta Kashkaval Kefir Labneh Quark Sirene Smen Smetana Sour cream Strained yogurt Tzfat cheese Condiments, dips and sauces Applesauce Amba Baba ghanoush Charoset Chrain Filfel chuma Harif Harissa Hilbeh Hummus Horseradish Mikpah Ful Muhammara Mustard Resek avganiyot Spicy brown mustard Tahini Tatbila Zhoug Beverages Arak Beer Boukha Boza Cel-Ray Dr. Brown's Egg cream Grape juice Kedem Linden flower tea Mint lemonade Manischewitz Pomegranate juice Salep Seltzer Tallah Vodka Perfect Wine Herbs, spices and seasonings Anise Baharat Cardamom Cinnamon Consommé Dried onion Everything bagel seasoning Hawaij Montreal steak seasoning Licorice root Nigella seeds Poppy seed Sesame seeds Za'atar Eateries Appetizing store Dairy restaurant Deli Kosher Related lists List of foods with religious symbolism List of Jewish cuisine dishes List of kosher restaurants List of restaurants in Israel Category

v t e Temples in Jewish history Temples and other sites Temples Tabernacle (Mishkan) Temple in Jerusalem Solomon's Temple (First Temple) Second Temple / Herod's Temple Northern Kingdom Temples Other sites High places (Bamoth) Samaritan Temple Tel Motza temple Onias' Temple (Beit Honyo) Elephantine Temple Related topics Temple sacrifice (Korban) Incense offering (Ketoret) Temple priest (Kohen) Destruction of Jerusalem Temple (Tisha B'Av) Third Temple House of Yahweh (biblical term) Replicas of the Jewish Temple Synagogue The Temple Institute Rooms and objects Holy of Holies Ark of the Covenant Tablets of Stone Mercy seat (Kaporet) Pillars (Boaz and Jachin) Temple menorah Showbread (Lekhem Hapanim) Altar Court of the women Archaeology Jerusalem Temple archaeology Temple Warning inscription Foundation Stone Magdala stone Temple denial Judaism portal Category Commons

v t e Book of Exodus Chapters 1–6 6–9 10–13 13–17 18–20 21–24 25–27 27–30 30–34 35–38 38–40 People Moses Israelites Aaron Bezalel Eliezer Gershom Jethro Joshua High Priest of Israel Hur Ithamar Miriam Nadab and Abihu Oholiab Pharaoh Pharaoh's daughter Shiphrah and Puah Zipporah Events Finding of Moses The Exodus Plagues of Egypt Parting of the Red Sea Ten Commandments Zipporah at the inn Objects Aaron's rod Ark of bulrushes Ark of the Covenant Asherah pole Bronze laver Burning bush Golden calf Incense offering Manna Mercy seat Pillars of fire and cloud Priestly clothing breastplate golden head plate robe sash tunic turban undergarments Showbread Staff of Moses Tabernacle Tablets of Stone Tefillin Temple menorah Places Biblical Egypt Elim Marah Massah and Meribah Mount Horeb Mount Sinai Stations of the Exodus Pi-HaHiroth Pi-Ramesses Battle of Refidim Shur Wilderness of Sin Yam Suph (Reed Sea) Torah readings Shemot Va'eira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Ki Tissa Vayakhel Pekudei Sources Priestly Jahwist Elohist Manuscripts Nash Papyrus Papyrus 18 Textual analysis Sources and parallels Textual variations Covenant Code Exodus Rabbah Mekhilta of Rabbi Ishmael Mekhilta of Rabbi Shimon ben Yochai Song of the Sea In Antebellum America Phrases I Am that I Am Baal-zephon El Shaddai Eye for an eye Finger of God Remember the sabbath day, to keep it holy With a strong hand and an outstretched arm

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Adapted from the Wikipedia article [Showbread](https://en.wikipedia.org/wiki/Showbread) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Showbread?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.