Leviticus 25:19

25:19 “‘The land will give its fruit and you may eat until you are satisfied, ¹  and you may live securely in the land.

Exodus 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.”

Deuteronomy 11:15

11:15 I will provide pasture ⁶  for your livestock and you will eat your fill.”

Joel 2:19

2:19 The Lord responded ⁷  to his people,

“Look! I am about to restore your grain ⁸ 

as well as fresh wine and olive oil.

You will be fully satisfied. ⁹ 

I will never again make you an object of mockery among the nations.

Joel 2:26

2:26 You will have plenty to eat,

and your hunger will be fully satisfied; ¹⁰ 

you will praise the name of the Lord your God,

who has acted wondrously in your behalf.

My people will never again be put to shame.

Acts 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹¹  by giving you rain from heaven ¹²  and fruitful seasons, satisfying you ¹³  with food and your hearts with joy.” ¹⁴ 

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁵  when Paul and Barnabas ¹⁶  went into the Jewish synagogue ¹⁷  and spoke in such a way that a large group ¹⁸  of both Jews and Greeks believed.

Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁹  days, when the disciples were growing in number, ²⁰  a complaint arose on the part of the Greek-speaking Jews ²¹  against the native Hebraic Jews, ²²  because their widows ²³  were being overlooked ²⁴  in the daily distribution of food. ²⁵ 

[25:19]  ¹ tn Heb “eat to satisfaction”; KJV, ASV “ye shall eat your fill.”

[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.”

[11:15]  ⁶ tn Heb “grass in your field.”

[2:19]  ⁷ tn Heb “answered and said.”

[2:19]  ⁸ tn Heb “Look! I am sending grain to you.” The participle used in the Hebrew text seems to suggest imminent action.

[2:19]  ⁹ tc One of the Qumran manuscripts (4QXXII^c) inserts “and you will eat” before “and you will be fully satisfied” (the reading of the MT, LXX).

[2:26]  ¹⁰ tn Heb “you will surely eat and be satisfied.”

[14:17]  ¹¹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹³ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁴ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:1]  ¹⁵ sn Iconium. See the note in 13:51.

[14:1]  ¹⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁷ sn See the note on synagogue in 6:9.

[14:1]  ¹⁸ tn Or “that a large crowd.”

[6:1]  ¹⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁰ tn Grk “were multiplying.”

[6:1]  ²¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ²² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁴ tn Or “neglected.”

[6:1]  ²⁵ tn Grk “in the daily serving.”