Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹  He did this to teach you ²  that humankind ³  cannot live by bread ⁴  alone, but also by everything that comes from the Lord’s mouth. ⁵ 

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁶ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁷  my power.

Ayub 5:17

5:17 “Therefore, ⁸  blessed ⁹  is the man whom God corrects, ¹⁰ 

so do not despise the discipline ¹¹  of the Almighty. ¹² 

Ayub 22:22

22:22 Accept instruction ¹³  from his mouth

and store up his words ¹⁴  in your heart.

[8:3]  ¹ 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]  ² 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]  ³ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ⁴ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ⁵ 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).

[32:39]  ⁶ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ⁷ tn Heb “deliver from” (so NRSV, NLT).

[5:17]  ⁸ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ⁹ tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ¹⁰ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ¹¹ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ¹² sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[22:22]  ¹³ tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.

[22:22]  ¹⁴ tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).