Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ¹  to eat and clothing to wear,

Kejadian 48:15-16

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ² 

all my life long to this day,

48:16 the Angel ³  who has protected me ⁴ 

from all harm –

bless these boys.

May my name be named in them, ⁵ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Keluaran 16:15

16:15 When ⁶  the Israelites saw it, they said to one another, ⁷  “What is it?” because they did not know what it was. ⁸  Moses said to them, “It is the bread ⁹  that the Lord has given you for food. ¹⁰ 

Keluaran 16:18

16:18 When ¹¹  they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.

Keluaran 16:21-22

16:21 So they gathered it each morning, ¹²  each person according to what he could eat, and when the sun got hot, it would melt. ¹³  16:22 And ¹⁴  on the sixth day they gathered twice as much food, two omers ¹⁵  per person; ¹⁶  and all the leaders ¹⁷  of the community ¹⁸  came and told ¹⁹  Moses.

Keluaran 16:29

16:29 See, because the Lord has given you the Sabbath, that is why ²⁰  he is giving you food for two days on the sixth day. Each of you stay where you are; ²¹  let no one ²²  go out of his place on the seventh day.”

Keluaran 16:35

16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.

Matius 6:11

6:11 Give us today our daily bread, ²³ 

Matius 6:33

6:33 But above all pursue his kingdom ²⁴  and righteousness, and all these things will be given to you as well.

Lukas 11:3

11:3 Give us each day our daily bread, ²⁵ 

Lukas 11:1

Instructions on Prayer

11:1 Now ²⁶  Jesus ²⁷  was praying in a certain place. When ²⁸  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²⁹  taught ³⁰  his disciples.”

Titus 1:6-8

1:6 An elder must be blameless, ³¹  the husband of one wife, ³²  with faithful children ³³  who cannot be charged with dissipation or rebellion. 1:7 For the overseer ³⁴  must be blameless as one entrusted with God’s work, ³⁵  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[28:20]  ¹ tn Heb “bread,” although the term can be used for food in general.

[48:15]  ² tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:16]  ³ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁴ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁵ tn Or “be recalled through them.”

[16:15]  ⁶ tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.

[16:15]  ⁷ tn Heb “a man to his brother.”

[16:15]  ⁸ tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.

[16:15]  ⁹ sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”

[16:15]  ¹⁰ sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.

[16:18]  ¹¹ tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.

[16:21]  ¹² tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).

[16:21]  ¹³ tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).

[16:22]  ¹⁴ tn Heb “and it happened/was.”

[16:22]  ¹⁵ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁶ tn Heb “for one.”

[16:22]  ¹⁷ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁸ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁹ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[16:29]  ²⁰ sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).

[16:29]  ²¹ tn Heb “remain, a man where he is.”

[16:29]  ²² tn Or “Let not anyone go” (see GKC 445 §138.d).

[6:11]  ²³ tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

[6:33]  ²⁴ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[11:3]  ²⁵ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[11:1]  ²⁶ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁹ sn John refers to John the Baptist.

[11:1]  ³⁰ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[1:6]  ³¹ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ³² tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ³³ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[1:7]  ³⁴ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ³⁵ tn Grk “as God’s steward.”