Matius 5:6

5:6 “Blessed are those who hunger ¹  and thirst for righteousness, for they will be satisfied.

Matius 15:33

15:33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?”

Keluaran 16:8

16:8 Moses said, “You will know this ²  when the Lord gives you ³  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ⁴  Your murmurings are not against us, ⁵  but against the Lord.”

Keluaran 16:12

16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ⁶  you will eat meat, ⁷  and in the morning you will be satisfied ⁸  with bread, so that you may know ⁹  that I am the Lord your God.’” ¹⁰ 

Imamat 26:26

26:26 When I break off your supply of bread, ¹¹  ten women will bake your bread in one oven; they will ration your bread by weight, ¹²  and you will eat and not be satisfied.

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ¹³  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹⁴  it, for I am the Lord your God.

Kisah Para Rasul 17:12-16

17:12 Therefore many of them believed, along with quite a few ¹⁵  prominent ¹⁶  Greek women and men. 17:13 But when the Jews from Thessalonica ¹⁷  heard that Paul had also proclaimed the word of God ¹⁸  in Berea, ¹⁹  they came there too, inciting ²⁰  and disturbing ²¹  the crowds. 17:14 Then the brothers sent Paul away to the coast ²²  at once, but Silas and Timothy remained in Berea. ²³  17:15 Those who accompanied Paul escorted him as far as Athens, ²⁴  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ²⁵ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ²⁶  his spirit was greatly upset ²⁷  because he saw ²⁸  the city was full of idols.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²⁹  as he customarily did, and on three Sabbath days he addressed ³⁰  them from the scriptures,

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ³¹  were speaking to the people, the priests and the commander ³²  of the temple guard ³³  and the Sadducees ³⁴  came up ³⁵  to them,

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ³⁶  were speaking to the people, the priests and the commander ³⁷  of the temple guard ³⁸  and the Sadducees ³⁹  came up ⁴⁰  to them,

Amsal 13:25

13:25 The righteous has enough food to satisfy his appetite, ⁴¹ 

but the belly of the wicked lacks food. ⁴² 

Yehezkiel 4:14-16

4:14 And I said, “Ah, sovereign Lord, I have never been ceremonially defiled before. I have never eaten a carcass or an animal torn by wild beasts; from my youth up, unclean meat ⁴³  has never entered my mouth.”

4:15 So he said to me, “All right then, I will substitute cow’s manure instead of human excrement. You will cook your food over it.”

4:16 Then he said to me, “Son of man, I am about to remove the bread supply ⁴⁴  in Jerusalem. ⁴⁵  They will eat their bread ration anxiously, and they will drink their water ration in terror

Hagai 1:6

1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” ⁴⁶ 

Lukas 1:53

1:53 he has filled the hungry with good things, ⁴⁷  and has sent the rich away empty. ⁴⁸ 

Lukas 9:17

9:17 They all ate and were satisfied, and what was left over ⁴⁹  was picked up – twelve baskets of broken pieces.

Yohanes 6:7

6:7 Philip replied, ⁵⁰  “Two hundred silver coins worth ⁵¹  of bread would not be enough for them, for each one to get a little.”

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ⁵²  as much as they wanted.

[5:6]  ¹ 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).

[16:8]  ² tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ³ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ⁴ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ⁵ tn The word order is “not against us [are] your murmurings.”

[16:12]  ⁶ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ⁷ sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.

[16:12]  ⁸ tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.

[16:12]  ⁹ tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.

[16:12]  ¹⁰ sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.

[26:26]  ¹¹ tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ¹² tn Heb “they will return your bread in weight.”

[26:1]  ¹³ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ¹⁴ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[17:12]  ¹⁵ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ¹⁶ tn Or “respected.”

[17:13]  ¹⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁸ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ²⁰ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ²¹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ²² tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²³ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ²⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ²⁵ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ²⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ²⁷ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ²⁸ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:2]  ²⁹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[4:1]  ³¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ³² tn Or “captain.”

[4:1]  ³³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ³⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ³⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:1]  ³⁶ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ³⁷ tn Or “captain.”

[4:1]  ³⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ³⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁴⁰ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[13:25]  ⁴¹ tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

[13:25]  ⁴² tn Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.

[4:14]  ⁴³ tn The Hebrew term refers to sacrificial meat not eaten by the appropriate time (Lev 7:18; 19:7).

[4:16]  ⁴⁴ tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support.

[4:16]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:6]  ⁴⁶ tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”

[1:53]  ⁴⁷ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ⁴⁸ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[9:17]  ⁴⁹ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[6:7]  ⁵⁰ tn Grk “Philip answered him.”

[6:7]  ⁵¹ tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[6:11]  ⁵² tn Grk “likewise also (he distributed) from the fish.”