Deuteronomy 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 

Deuteronomy 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 

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ¹⁰  I am giving ¹¹  you today so that you may live, increase in number, ¹²  and go in and occupy the land that the Lord promised to your ancestors. ¹³ 

Deuteronomy 17:17-18

17:17 Furthermore, he must not marry many ¹⁴  wives lest his affections turn aside, and he must not accumulate much silver and gold. 17:18 When he sits on his royal throne he must make a copy of this law ¹⁵  on a scroll ¹⁶  given to him by the Levitical priests.

Deuteronomy 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ¹⁷  that the Lord your God is giving you – who sins before the Lord your God ¹⁸  and breaks his covenant

Deuteronomy 33:12-13

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ¹⁹  places him on his chest. ²⁰ 

Blessing on Joseph

33:13 Of Joseph he said:

May the Lord bless his land

with the harvest produced by the sky, ²¹  by the dew,

and by the depths crouching beneath;

Job 10:1-2

An Appeal for Revelation

10:1 “I ²²  am weary ²³  of my life;

I will complain without restraint; ²⁴ 

I will speak in the bitterness of my soul.

10:2 I will say to God, ‘Do not condemn ²⁵  me;

tell me ²⁶  why you are contending ²⁷  with me.’

Psalms 94:12-13

94:12 How blessed is the one ²⁸  whom you instruct, O Lord,

the one whom you teach from your law,

94:13 in order to protect him from times of trouble, ²⁹ 

until the wicked are destroyed. ³⁰ 

Psalms 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

Isaiah 22:12-14

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ³¹ 

22:13 But look, there is outright celebration! ³² 

You say, “Kill the ox and slaughter the sheep,

eat meat and drink wine.

Eat and drink, for tomorrow we die!” ³³ 

22:14 The Lord who commands armies told me this: ³⁴  “Certainly this sin will not be forgiven as long as you live,” ³⁵  says the sovereign master, the Lord who commands armies.

Isaiah 26:11

26:11 O Lord, you are ready to act, ³⁶ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ³⁷ 

yes, fire will consume your enemies. ³⁸ 

Isaiah 42:25

42:25 So he poured out his fierce anger on them,

along with the devastation ³⁹  of war.

Its flames encircled them, but they did not realize it; ⁴⁰ 

it burned against them, but they did notice. ⁴¹ 

Jeremiah 23:20

23:20 The anger of the Lord will not turn back

until he has fully carried out his intended purposes. ⁴² 

In days to come ⁴³ 

you people will come to understand this clearly. ⁴⁴ 

Micah 6:9

6:9 Listen! The Lord is calling ⁴⁵  to the city!

It is wise to respect your authority, O Lord! ⁴⁶ 

Listen, O nation, and those assembled in the city! ⁴⁷ 

Haggai 1:5-7

1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. ⁴⁸  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.’” ⁴⁹ 

The Instruction of the People

1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. ⁵⁰ 

Luke 15:17-18

15:17 But when he came to his senses ⁵¹  he said, ‘How many of my father’s hired workers have food ⁵²  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁵³  against heaven ⁵⁴  and against ⁵⁵  you.

Acts 14:22

14:22 They strengthened ⁵⁶  the souls of the disciples and encouraged them to continue ⁵⁷  in the faith, saying, “We must enter the kingdom ⁵⁸  of God through many persecutions.” ⁵⁹ 

[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).

[8:1]  ¹⁰ 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]  ¹¹ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ¹² tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹³ tn Heb “fathers” (also in vv. 16, 18).

[17:17]  ¹⁴ tn Heb “must not multiply” (cf. KJV, NASB); NLT “must not take many.”

[17:18]  ¹⁵ tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.

[17:18]  ¹⁶ tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.

[17:2]  ¹⁷ tn Heb “gates.”

[17:2]  ¹⁸ tn Heb “does the evil in the eyes of the Lord your God.”

[33:12]  ¹⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ²⁰ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[33:13]  ²¹ tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.

[10:1]  ²² tn The Hebrew has נַפְשִׁי (nafshi), usually rendered “my soul.”

[10:1]  ²³ tn The verb is pointed like a Qal form but is originally a Niphal from קוּט (qut). Some wish to connect the word to Akkadian cognates for a meaning “I am in anguish”; but the meaning “I am weary” fits the passage well.

[10:1]  ²⁴ tn The verb עָזַב (’azav) means “to abandon.” It may have an extended meaning of “to let go” or “to let slip.” But the expression “abandon to myself” means to abandon all restraint and give free course to the complaint.

[10:2]  ²⁵ tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.

[10:2]  ²⁶ tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.

[10:2]  ²⁷ tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.

[94:12]  ²⁸ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.

[94:13]  ²⁹ tn Heb “to give him rest from the days of trouble.”

[94:13]  ³⁰ tn Heb “until a pit is dug for the wicked.”

[22:12]  ³¹ tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[22:13]  ³² tn Heb “happiness and joy.”

[22:13]  ³³ tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

[22:14]  ³⁴ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ³⁵ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[26:11]  ³⁶ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ³⁷ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ³⁸ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[42:25]  ³⁹ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ⁴⁰ tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ⁴¹ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[23:20]  ⁴² tn Heb “until he has done and until he has carried out the purposes of his heart.”

[23:20]  ⁴³ tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.

[23:20]  ⁴⁴ tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).

[6:9]  ⁴⁵ tn Or “the voice of the Lord is calling.” The translation understands קוֹל (qol, “voice”) as equivalent to an imperative.

[6:9]  ⁴⁶ tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority.

[6:9]  ⁴⁷ tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse 10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”).

[1:5]  ⁴⁸ tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).

[1:6]  ⁴⁹ 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.”

[1:7]  ⁵⁰ tn Heb “Set your heart upon your ways”; see v. 5.

[15:17]  ⁵¹ tn Grk “came to himself” (an idiom).

[15:17]  ⁵² tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ⁵³ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁵⁴ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁵⁵ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[14:22]  ⁵⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁵⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁵⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁵⁹ tn Or “sufferings.”