Nehemiah 9:15

9:15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn ¹  to give them.

Psalms 78:24-25

78:24 He rained down manna for them to eat;

he gave them the grain of heaven. ² 

78:25 Man ate the food of the mighty ones. ³ 

He sent them more than enough to eat. ⁴ 

Psalms 78:1

Psalm 78 ⁵ 

A well-written song ⁶  by Asaph.

78:1 Pay attention, my people, to my instruction!

Listen to the words I speak! ⁷ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Revelation 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁹  I will give him some of the hidden manna, and I will give him a white ¹⁰  stone, ¹¹  and on that stone will be written a new name that no one can understand ¹²  except the one who receives it.’

[9:15]  ¹ tn Heb “had lifted your hand.”

[78:24]  ² sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.

[78:25]  ³ sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).

[78:25]  ⁴ tn Heb “provision he sent to them to satisfaction.”

[78:1]  ⁵ sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.

[78:1]  ⁶ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.

[78:1]  ⁷ tn Heb “Turn your ear to the words of my mouth.”

[1:3]  ⁸ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[2:17]  ⁹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ¹⁰ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ¹¹ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ¹² tn Or “know”; for the meaning “understand” see L&N 32.4.