Leviticus 26:5

26:5 Threshing season will extend for you until the season for harvesting grapes, ¹  and the season for harvesting grapes will extend until sowing season, so ²  you will eat your bread until you are satisfied, ³  and you will live securely in your land.

Leviticus 26:26

26:26 When I break off your supply of bread, ⁴  ten women will bake your bread in one oven; they will ration your bread by weight, ⁵  and you will eat and not be satisfied.

Deuteronomy 6:11-12

6:11 houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant – and you eat your fill, 6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. ⁶ 

Deuteronomy 8:10

8:10 You will eat your fill and then praise the Lord your God because of the good land he has given you.

Nehemiah 9:25

9:25 They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things – wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full ⁷  and grew fat. They enjoyed to the full your great goodness.

Psalms 22:26

22:26 Let the oppressed eat and be filled! ⁸ 

Let those who seek his help praise the Lord!

May you ⁹  live forever!

Psalms 103:5

103:5 who satisfies your life with good things, ¹⁰ 

so your youth is renewed like an eagle’s. ¹¹ 

Proverbs 13:25

13:25 The righteous has enough food to satisfy his appetite, ¹² 

but the belly of the wicked lacks food. ¹³ 

The Song of Songs 5:1

The Lover to His Beloved:

5:1 I have entered my garden, O my sister, my bride;

I have gathered my myrrh with my balsam spice.

I have eaten my honeycomb and my honey;

I have drunk my wine and my milk!

The Poet to the Couple: ¹⁴ 

Eat, friends, and drink! ¹⁵ 

Drink freely, O lovers!

Isaiah 55:2

55:2 Why pay money for something that will not nourish you? ¹⁶ 

Why spend ¹⁷  your hard-earned money ¹⁸  on something that will not satisfy?

Listen carefully ¹⁹  to me and eat what is nourishing! ²⁰ 

Enjoy fine food! ²¹ 

Isaiah 62:8-9

62:8 The Lord swears an oath by his right hand,

by his strong arm: ²² 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

62:9 But those who harvest the grain ²³  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ²⁴ 

in the courts of my holy sanctuary.”

Micah 6:14

6:14 You will eat, but not be satisfied.

Even if you have the strength ²⁵  to overtake some prey, ²⁶ 

you will not be able to carry it away; ²⁷ 

if you do happen to carry away something,

I will deliver it over to the sword.

Zechariah 9:15

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ²⁸  full like the sacrificial basin or like the corners of the altar. ²⁹ 

Zechariah 9:17

9:17 How precious and fair! ³⁰  Grain will make the young men flourish and new wine the young women.

Zechariah 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ³¹  with its focus on Damascus: ³² 

The eyes of all humanity, ³³  especially of the tribes of Israel, are toward the Lord,

Zechariah 6:1

Vision Eight: The Chariots

6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. ³⁴ 

[26:5]  ¹ tn Heb “will reach for you the vintage season.”

[26:5]  ² tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:5]  ³ tn Heb “to satisfaction”; KJV, ASV, NASB “to the full.”

[26:26]  ⁴ tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ⁵ tn Heb “they will return your bread in weight.”

[6:12]  ⁶ tn Heb “out of the house of slavery” (so NASB, NRSV).

[9:25]  ⁷ tn Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”

[22:26]  ⁸ sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.

[22:26]  ⁹ tn Heb “may your heart[s].”

[103:5]  ¹⁰ tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).

[103:5]  ¹¹ sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.

[13:25]  ¹² tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

[13:25]  ¹³ 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.

[5:1]  ¹⁴ sn There is no little debate about the identity of the speaker(s) and the audience addressed in 5:1b. There are five options: (1) He is addressing his bride. (2) The bride is addressing him. (3) The wedding guests are addressing him and his bride. (4) He and his bride are addressing the wedding guests. (5) The poet is addressing him and his bride. When dealing with this issue, the following factors should be considered: (1) the form of both the exhortations and the addressees are plural. This makes it unlikely that he is addressing his bride or that his bride is addressing him. (2) The exhortation has an implicitly sexual connotation because the motif of “eating” and “drinking” refers to sexual consummation in 5:1a. This makes it unlikely that he or his bride are addressing the wedding guests – an orgy is quite out of the question! (3) The poet could be in view because as the writer who created the Song, only he could have been with them – in a poetic sense – in the bridal chamber as a “guest” on their wedding night. (4) The wedding guests could be in view through the figurative use of apostrophe (addressing an audience that is not in the physical presence of the speaker). While the couple was alone in their wedding chambers, the wedding guests wished them all the joys and marital bliss of the honeymoon. This is supported by several factors: (a) Wedding feasts in the ancient Near East frequently lasted several days and after the couple had consummated their marriage, they would appear again to celebrate a feast with their wedding guests. (b) The structure of the Song is composed of paired-dialogues which either begin or conclude with the words of the friends or daughters of Jerusalem (1:2-4, 5-11; 3:6-11; 5:9-16; 6:1-3, 4-13; 7:1-10) or which conclude with an exhortation addressed to them (2:1-7; 3:1-5; 8:1-4). In this case, the poetic unit of 4:1-5:1 would conclude with an exhortation by the friends in 5:1b.

[5:1]  ¹⁵ sn The physical love between the couple is compared to eating and drinking at a wedding feast. This is an appropriate figure of comparison because it would have been issued during the feast which followed the wedding and the consummation. The term “drink” refers to intoxication, that is, it compares becoming drunk on wine with enjoying the physical love of one’s spouse (e.g., Prov 5:19-20).

[55:2]  ¹⁶ tn Heb “for what is not food.”

[55:2]  ¹⁷ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ¹⁸ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ¹⁹ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ²⁰ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ²¹ tn Heb “Let your appetite delight in fine food.”

[62:8]  ²² tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[62:9]  ²³ tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ²⁴ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[6:14]  ²⁵ tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, vÿyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַ-וְיֶשׁ (vÿyesh-koakh, “and [if] there is strength inside you”).

[6:14]  ²⁶ tn The meaning of the Hebrew term וְתַסֵּג (vÿtasseg) is unclear. The translation assumes it is a Hiphal imperfect from נָסַג/נָשַׂג (nasag/nasag, “reach; overtake”) and that hunting imagery is employed. (Note the reference to hunger in the first line of the verse.) See D. R. Hillers, Micah (Hermeneia), 80.

[6:14]  ²⁷ tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.

[9:15]  ²⁸ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ²⁹ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[9:17]  ³⁰ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[9:1]  ³¹ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ³² tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ³³ tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

[6:1]  ³⁴ tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.