Lukas 22:35

22:35 Then ¹  Jesus ²  said to them, “When I sent you out with no money bag, ³  or traveler’s bag, ⁴  or sandals, you didn’t lack ⁵  anything, did you?” They replied, ⁶  “Nothing.”

Keluaran 23:25

23:25 You must serve ⁷  the Lord your God, and he ⁸  will bless your bread and your water, ⁹  and I will remove sickness from your midst.

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹⁰  He did this to teach you ¹¹  that humankind ¹²  cannot live by bread ¹³  alone, but also by everything that comes from the Lord’s mouth. ¹⁴ 

Yeremia 49:11

49:11 Leave your orphans behind and I will keep them alive.

Your widows too can depend on me.” ¹⁵ 

Matius 4:4

4:4 But he answered, ¹⁶  “It is written, ‘Man ¹⁷  does not live ¹⁸  by bread alone, but by every word that comes from the mouth of God.’” ¹⁹ 

Matius 6:25-26

Do Not Worry

6:25 “Therefore I tell you, do not worry ²⁰  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds in the sky: ²¹  They do not sow, or reap, or gather into barns, yet your heavenly Father feeds ²²  them. Aren’t you more valuable ²³  than they are?

Matius 6:31

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’

[22:35]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ³ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ⁴ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ⁵ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁶ tn Grk “said.”

[23:25]  ⁷ tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.

[23:25]  ⁸ tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.

[23:25]  ⁹ sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).

[8:3]  ¹⁰ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ¹¹ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ¹² tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ¹³ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ¹⁴ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[49:11]  ¹⁵ tn Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47.k and 160-61 §60.a, n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel.

[4:4]  ¹⁶ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ¹⁷ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ¹⁸ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ¹⁹ sn A quotation from Deut 8:3.

[6:25]  ²⁰ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[6:26]  ²¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[6:26]  ²² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[6:26]  ²³ tn Grk “of more value.”