Matthew 5:6

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

Matthew 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?”

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.”

Exodus 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 

Leviticus 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.

Leviticus 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.

Leviticus 17:12-16

17:12 Therefore, I have said to the Israelites: No person among you is to eat blood, ¹⁵  and no resident foreigner who lives among you is to eat blood. ¹⁶ 

17:13 “‘Any man from the Israelites ¹⁷  or from the foreigners who reside ¹⁸  in their ¹⁹  midst who hunts a wild animal ²⁰  or a bird that may be eaten ²¹  must pour out its blood and cover it with soil, 17:14 for the life of all flesh is its blood. ²²  So I have said to the Israelites: You must not eat the blood of any living thing ²³  because the life of every living thing is its blood – all who eat it will be cut off. ²⁴ 

Regulations for Eating Carcasses

17:15 “‘Any person ²⁵  who eats an animal that has died of natural causes ²⁶  or an animal torn by beasts, whether a native citizen or a foreigner, ²⁷  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean. 17:16 But if he does not wash his clothes ²⁸  and does not bathe his body, he will bear his punishment for iniquity.’” ²⁹ 

Leviticus 17:2

17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded:

Leviticus 4:1

Sin Offering Regulations

4:1 Then the Lord spoke to Moses: ³⁰ 

Leviticus 4:1

Sin Offering Regulations

4:1 Then the Lord spoke to Moses: ³¹ 

Proverbs 13:25

13:25 The righteous has enough food to satisfy his appetite, ³² 

but the belly of the wicked lacks food. ³³ 

Ezekiel 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 ³⁴  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 ³⁵  in Jerusalem. ³⁶  They will eat their bread ration anxiously, and they will drink their water ration in terror

Haggai 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.’” ³⁷ 

Luke 1:53

1:53 he has filled the hungry with good things, ³⁸  and has sent the rich away empty. ³⁹ 

Luke 9:17

9:17 They all ate and were satisfied, and what was left over ⁴⁰  was picked up – twelve baskets of broken pieces.

John 6:7

6:7 Philip replied, ⁴¹  “Two hundred silver coins worth ⁴²  of bread would not be enough for them, for each one to get a little.”

John 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, ⁴³  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 Heb “all/any person from you shall not eat blood.”

[17:12]  ¹⁶ tn Heb “and the sojourner, the one sojourning in your midst, shall not eat blood.”

[17:13]  ¹⁷ tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have “from the house of Israel” as in vv. 3, 8, and 10, but the LXX agrees with the MT.

[17:13]  ¹⁸ tn Heb “from the sojourner who sojourns.”

[17:13]  ¹⁹ tc The LXX, Syriac, Vulgate, and certain mss of Smr have “your” (plural) rather than “their” (cf. v. 10 above).

[17:13]  ²⁰ tn Heb “[wild] game of animal.”

[17:13]  ²¹ tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).

[17:14]  ²² tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ²³ tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ²⁴ tn For remarks on the “cut off” penalty see the note on v. 4 above.

[17:15]  ²⁵ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ²⁶ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ²⁷ tn Heb “in the native or in the sojourner.”

[17:16]  ²⁸ tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.

[17:16]  ²⁹ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment for the iniquity” reflects the use of the word “iniquity” to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[4:1]  ³⁰ sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.

[4:1]  ³¹ sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.

[13:25]  ³² tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

[13:25]  ³³ 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]  ³⁴ tn The Hebrew term refers to sacrificial meat not eaten by the appropriate time (Lev 7:18; 19:7).

[4:16]  ³⁵ tn Heb, “break the staff of bread.” The bread supply is compared to a staff that one uses for support.

[4:16]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:6]  ³⁷ 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]  ³⁸ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ³⁹ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[9:17]  ⁴⁰ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[6:7]  ⁴¹ tn Grk “Philip answered him.”

[6:7]  ⁴² 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]  ⁴³ tn Grk “likewise also (he distributed) from the fish.”