Ayub 5:20

5:20 In time of famine ¹  he will redeem you from death,

and in time of war from the power of the sword. ² 

Mazmur 10:14

10:14 You have taken notice, ³ 

for ⁴  you always see ⁵  one who inflicts pain and suffering. ⁶ 

The unfortunate victim entrusts his cause to you; ⁷ 

you deliver ⁸  the fatherless. ⁹ 

Mazmur 33:19

33:19 by saving their lives from death ¹⁰ 

and sustaining them during times of famine. ¹¹ 

Mazmur 34:9-10

34:9 Remain loyal to ¹²  the Lord, you chosen people of his, ¹³ 

for his loyal followers ¹⁴  lack nothing!

34:10 Even young lions sometimes lack food and are hungry,

but those who seek the Lord lack no good thing.

Mazmur 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ¹⁵ 

Mazmur 37:19

37:19 They will not be ashamed when hard times come; ¹⁶ 

when famine comes they will have enough to eat. ¹⁷ 

Mazmur 37:25

37:25 I was once young, now I am old.

I have never seen a godly man abandoned,

or his children ¹⁸  forced to search for food. ¹⁹ 

Yesaya 33:16

33:16 This is the person who will live in a secure place; ²⁰ 

he will find safety in the rocky, mountain strongholds; ²¹ 

he will have food

and a constant supply of water.

Matius 6:30-33

6:30 And if this is how God clothes the wild grass, ²²  which is here today and tomorrow is tossed into the fire to heat the oven, ²³  won’t he clothe you even more, ²⁴  you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted ²⁵  pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom ²⁶  and righteousness, and all these things will be given to you as well.

Lukas 12:22-24

Exhortation Not to Worry

12:22 Then ²⁷  Jesus ²⁸  said to his ²⁹  disciples, “Therefore I tell you, do not worry ³⁰  about your ³¹  life, what you will eat, or about your ³²  body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: ³³  They do not sow or reap, they have no storeroom or barn, yet God feeds ³⁴  them. How much more valuable are you than the birds!

Lukas 12:31

12:31 Instead, pursue ³⁵  his ³⁶  kingdom, ³⁷  and these things will be given to you as well.

Ibrani 13:5-6

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ³⁸  13:6 So we can say with confidence, “The Lord is my helper, and ³⁹  I will not be afraid. What can man do to me?” ⁴⁰ 

[5:20]  ¹ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ² tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[10:14]  ³ tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”

[10:14]  ⁴ tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

[10:14]  ⁵ tn Here the imperfect emphasizes God’s typical behavior.

[10:14]  ⁶ tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.

[10:14]  ⁷ tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.

[10:14]  ⁸ tn Or “help.”

[10:14]  ⁹ tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).

[10:14]  sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).

[33:19]  ¹⁰ tn Heb “to save from death their live[s].”

[33:19]  ¹¹ tn Heb “and to keep them alive in famine.”

[34:9]  ¹² tn Heb “fear.”

[34:9]  ¹³ tn Heb “O holy ones of his.”

[34:9]  ¹⁴ tn Heb “those who fear him.”

[37:3]  ¹⁵ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:19]  ¹⁶ tn Heb “in a time of trouble.”

[37:19]  ¹⁷ tn Heb “in days of famine they will be satisfied.”

[37:25]  ¹⁸ tn Or “offspring”; Heb “seed.”

[37:25]  ¹⁹ tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.

[33:16]  ²⁰ tn Heb “he [in the] exalted places will live.”

[33:16]  ²¹ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[6:30]  ²² tn Grk “grass of the field.”

[6:30]  ²³ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[6:30]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[6:30]  ²⁴ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[6:32]  ²⁵ tn Or “unbelievers”; Grk “Gentiles.”

[6:33]  ²⁶ 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.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:22]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ²⁹ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ³⁰ tn Or “do not be anxious.”

[12:22]  ³¹ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ³² tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:24]  ³³ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ³⁴ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:31]  ³⁵ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ³⁶ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ³⁷ sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:5]  ³⁸ sn A quotation from Deut 31:6, 8.

[13:6]  ³⁹ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ⁴⁰ sn A quotation from Ps 118:6.