Keluaran 16:31

16:31 The house of Israel ¹  called its name “manna.” ²  It was like coriander seed and was white, and it tasted ³  like wafers with honey.

Keluaran 16:33

16:33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.”

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ⁴  He did this to teach you ⁵  that humankind ⁶  cannot live by bread ⁷  alone, but also by everything that comes from the Lord’s mouth. ⁸ 

Ulangan 8:16

8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ⁹  and eventually bring good to you.

Yosua 5:12

5:12 The manna stopped appearing the day they ate ¹⁰  some of the produce of the land; the Israelites never ate manna again. ¹¹ 

Nehemia 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 ¹²  to give them.

Nehemia 9:20

9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst.

Yohanes 6:31-32

6:31 Our ancestors ¹³  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” ¹⁴ 

6:32 Then Jesus told them, “I tell you the solemn truth, ¹⁵  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.

Yohanes 6:49

6:49 Your ancestors ¹⁶  ate the manna in the wilderness, and they died.

Yohanes 6:58

6:58 This ¹⁷  is the bread that came down from heaven; it is not like the bread your ancestors ¹⁸  ate, but then later died. ¹⁹  The one who eats ²⁰  this bread will live forever.”

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ²¹  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ²² 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Ibrani 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ²⁴  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Wahyu 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, ²⁵  I will give him some of the hidden manna, and I will give him a white ²⁶  stone, ²⁷  and on that stone will be written a new name that no one can understand ²⁸  except the one who receives it.’

[16:31]  ¹ sn The name “house of Israel” is unusual in this context.

[16:31]  ² tn Hebrew מָן (man).

[16:31]  ³ tn Heb “like seed of coriander, white, its taste was.”

[8:3]  ⁴ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ⁵ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ⁶ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ⁷ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ⁸ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[8:16]  ⁹ tn Heb “in order to humble you and in order to test you.” See 8:2.

[5:12]  ¹⁰ tn Heb “the day after, when they ate.” The present translation assumes this means the day after the Passover, though it is possible it refers to the day after they began eating the land’s produce.

[5:12]  ¹¹ tn Heb “and the sons of Israel had no more manna.”

[9:15]  ¹² tn Heb “had lifted your hand.”

[6:31]  ¹³ tn Or “forefathers”; Grk “fathers.”

[6:31]  ¹⁴ sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[6:32]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[6:49]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[6:58]  ¹⁷ tn Or “This one.”

[6:58]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[6:58]  ¹⁹ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ²⁰ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:1]  ²¹ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ²² sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:3]  ²³ 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).

[9:4]  ²⁴ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[2:17]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “know”; for the meaning “understand” see L&N 32.4.