Mazmur 34:10
Konteks34:10 Even young lions sometimes lack food and are hungry,
but those who seek the Lord lack no good thing.
Mazmur 132:15
Konteks132:15 I will abundantly supply what she needs; 1
I will give her poor all the food they need. 2
Mazmur 146:7
Konteks146:7 vindicates the oppressed, 3
and gives food to the hungry.
The Lord releases the imprisoned.
Yesaya 55:1-3
Konteks55:1 “Hey, 4 all who are thirsty, come to the water!
You who have no money, come!
Buy and eat!
Come! Buy wine and milk
without money and without cost! 5
55:2 Why pay money for something that will not nourish you? 6
Why spend 7 your hard-earned money 8 on something that will not satisfy?
Listen carefully 9 to me and eat what is nourishing! 10
Enjoy fine food! 11
55:3 Pay attention and come to me!
Listen, so you can live! 12
Then I will make an unconditional covenantal promise to 13 you,
just like the reliable covenantal promises I made to David. 14
Yeremia 31:14
Konteks31:14 I will provide the priests with abundant provisions. 15
My people will be filled to the full with the good things I provide.”
Yeremia 31:25
Konteks31:25 I will fully satisfy the needs of those who are weary
and fully refresh the souls of those who are faint. 16
Matius 5:6
Konteks5:6 “Blessed are those who hunger 17 and thirst for righteousness, for they will be satisfied.
Lukas 1:53
Konteks1:53 he has filled the hungry with good things, 18 and has sent the rich away empty. 19
Wahyu 7:16-17
Konteks7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 20 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 21
[132:15] 1 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
[132:15] 2 tn Heb “her poor I will satisfy [with] food.”
[146:7] 3 tn Heb “executes justice for the oppressed.”
[55:1] 4 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
[55:1] 5 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”
[55:2] 6 tn Heb “for what is not food.”
[55:2] 7 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).
[55:2] 8 tn Heb “your labor,” which stands by metonymy for that which one earns.
[55:2] 9 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
[55:2] 10 tn Heb “good” (so NASB, NIV, NRSV).
[55:2] 11 tn Heb “Let your appetite delight in fine food.”
[55:2] sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).
[55:3] 12 tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.
[55:3] sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).
[55:3] 13 tn Or “an eternal covenant with.”
[55:3] 14 tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”
[31:14] 15 tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).
[31:25] 16 tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).
[31:25] sn For the concept here compare Jer 31:12 where the promise was applied to northern Israel. This represents the reversal of the conditions that would characterize the exiles according to the covenant curse of Deut 28:65-67.
[5:6] 17 sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[1:53] 18 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 19 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[7:16] 20 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
