Matthew 4:2-4

4:2 After he fasted forty days and forty nights he was famished. ¹  4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” ²  4:4 But he answered, ³  “It is written, ‘Man ⁴  does not live ⁵  by bread alone, but by every word that comes from the mouth of God.’” ⁶ 

Matthew 6:32-33

6:32 For the unconverted ⁷  pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom ⁸  and righteousness, and all these things will be given to you as well.

John 4:6-8

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ⁹  the well. It was about noon. ¹⁰ 

4:7 A Samaritan woman ¹¹  came to draw water. Jesus said to her, “Give me some water ¹²  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ¹³ ) ¹⁴ 

John 4:30-34

4:30 So ¹⁵  they left the town and began coming ¹⁶  to him.

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ¹⁷  “Rabbi, eat something.” ¹⁸  4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say ¹⁹  to one another, “No one brought him anything ²⁰  to eat, did they?” ²¹  4:34 Jesus said to them, “My food is to do the will of the one who sent me ²²  and to complete ²³  his work. ²⁴ 

[4:2]  ¹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

[4:3]  ² tn Grk “say that these stones should become bread.”

[4:4]  ³ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁴ 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]  ⁵ 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]  ⁶ sn A quotation from Deut 8:3.

[6:32]  ⁷ tn Or “unbelievers”; Grk “Gentiles.”

[6:33]  ⁸ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[4:6]  ⁹ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ¹⁰ tn Grk “the sixth hour.”

[4:7]  ¹¹ tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  ¹² tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ¹³ tn Grk “buy food.”

[4:8]  ¹⁴ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:30]  ¹⁵ tn “So” is supplied for transitional smoothness in English.

[4:30]  ¹⁶ sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.

[4:31]  ¹⁷ tn Grk “were asking him, saying.”

[4:31]  ¹⁸ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:33]  ¹⁹ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ²⁰ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ²¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”).

[4:34]  ²² sn The one who sent me refers to the Father.

[4:34]  ²³ tn Or “to accomplish.”

[4:34]  ²⁴ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.