Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹  He did this to teach you ²  that humankind ³  cannot live by bread ⁴  alone, but also by everything that comes from the Lord’s mouth. ⁵ 

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁶  I am giving ⁷  you today so that you may live, increase in number, ⁸  and go in and occupy the land that the Lord promised to your ancestors. ⁹ 

1 Samuel 2:5

2:5 Those who are well-fed hire themselves out to earn food,

but the hungry no longer lack.

Even ¹⁰  the barren woman gives birth to seven, ¹¹ 

but the one with many children withers away. ¹² 

Amsal 10:3

10:3 The Lord satisfies ¹³  the appetite ¹⁴  of the righteous,

but he thwarts ¹⁵  the craving ¹⁶  of the wicked.

Yesaya 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

Matius 4:2-4

4:2 After he fasted forty days and forty nights he was famished. ¹⁷  4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ¹⁸  4:4 But he answered, ¹⁹  “It is written, ‘Man ²⁰  does not live ²¹  by bread alone, but by every word that comes from the mouth of God.’” ²² 

[8:3]  ¹ 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]  ² 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]  ³ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ⁴ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ⁵ 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).

[8:1]  ⁶ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁷ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁸ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ⁹ tn Heb “fathers” (also in vv. 16, 18).

[2:5]  ¹⁰ tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

[2:5]  ¹¹ sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

[2:5]  ¹² tn Or “languishes.”

[10:3]  ¹³ tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.

[10:3]  ¹⁴ tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.

[10:3]  ¹⁵ tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).

[10:3]  ¹⁶ tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

[4:2]  ¹⁷ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[4:3]  ¹⁸ tn Grk “say that these stones should become bread.”

[4:4]  ¹⁹ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ²⁰ 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]  ²¹ 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]  ²² sn A quotation from Deut 8:3.