Exodus16
English Standard Version
1They from , and the of the of to the of , which is and , on the of the after they had from the of .
2And the of the of and in the ,
3and the of to them, we had by the of the Lord in the of , when we by the and to the , for you have into to with .
4Then the Lord to , , I am about to from for you, and the shall and a every , that them, they will in my or .
5On the , when they they bring , it will be as much as they .
6So and to the of , At you shall that it was the Lord who of the of ,
7and in the you shall the of the Lord, he has your the Lord. For what are , that you us?
8And , When the Lord you in the to and in the to the , because the Lord has your that you against him— what are ? Your is us but the Lord.
9Then to , to the of the of , Come the Lord, he has your .
10And as soon as to the of the of , they the , and , the of the Lord in the .
11And the Lord to ,
12I have the of the of . to them, At you shall , and in the you shall be with . Then you shall that I am the Lord your .
13In the and the , and in the the .
14And when the had gone , there was on the of the a , , as on the .
15When the of it, they to , What is ? they did it was. And to them, It is the that the Lord has you to .
16 is the Lord has : of it, of you, as much as he . You shall an , the of the that each of has in his .
17And the of so. They , some , some .
18But when they it with an , whoever gathered had , and whoever had . Each as he .
19And to them, Let of it over the .
20But they did to . of it the , and it and . And was with them.
21 by they it, as he ; but when the , it .
22On the they as much , . And when the of the and ,
23he to them, is the Lord has : is a day of , a to the Lord; what you will and what you will , and that is to be the .
24So they laid it the , as them, and it did , and there were in it.
25 , it , is a to the Lord; you will it in the .
26 you shall it, but on the , which is a , there will be .
27On the of the to , but they .
28And the Lord to , will you to my and my ?
29 ! The Lord has you the ; on the he you for two . of you in his ; let no of his on the .
30So the on the .
31Now the of its . It was like , , and the of it was like made with .
32 , is the Lord has : of it be throughout your , so that they may the with which I you in the , when I of the of .
33And to , , and of in it, and it the Lord to be throughout your .
34As the Lord , so it the to be .
35The of the , they to a . They the they to the of the of .
36(An is the part of an .)
Study Guide
Public-domain commentary and original-language notes for Exodus 16.
Chapter Summary
In this chapter: The Israelites come to the wilderness of Sin. They murmur for food, God promises bread from heaven. (1–12). God sends quails and manna. (13–21). Particulars respecting the manna. (22–31). An omer of manna to be preserved. (32–36).
vv1-12
The provisions of Israel, brought from Egypt, were spent by the middle of the second month, and they murmured. It is no new thing for the greatest kindness to be basely represented as the greatest injuries. They so far undervalue their deliverance, that they wished they had died in Egypt; and by the hand of the Lord, that is, by the plagues which cut off the Egyptians. We cannot suppose they had plenty in Egypt, nor could they fear dying for want in the wilderness, while they had flocks and herds: none talk more absurdly than murmurers. When we begin to fret, we ought to consider, that God hears all our murmurings. God promises a speedy and constant supply. He tried whether they would trust him, and rest satisfied with the bread of the day in its day. Thus he tried if they would serve him, and it appeared how ungrateful they were. When God plagued the Egyptians, it was to make them know he was their Lord; when he provided for the Israelites, it was to make them know he was their God.
vv13-21
At evening the quails came up, and the people caught with ease as many as they needed. The manna came down in dew. They called it “Manna, Manhu,” which means, “What is this?” “It is a portion; it is that which our God has allotted us, and we will take it, and be thankful.” It was pleasant food; it was wholesome food. The manna was rained from heaven; it appeared, when the dew was gone, as a small round thing, as small as the hoar frost, like coriander seed, in colour like pearls. The manna fell only six days in the week, and in double quantity on the sixth day; it bred worms and became offensive if kept more than one day, excepting on the sabbath. The people had never seen it before. It could be ground in a mill, or beaten in a mortar, and was then made into cakes and baked. It continued the forty years the Israelites were in the wilderness, wherever they went, and ceased when they arrived in Canaan. All this shows how different it was from any thing found before, or found now. They were to gather the manna every morning. We are hereby taught, 1. To be prudent and diligent in providing food for ourselves and our households; with quietness working, and eating our own bread, not the bread of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained; they must not eat till they have gathered. 2. To be content with enough. Those that have most, have for themselves but food and raiment; those that have least, generally have these; so that he who gathers much has nothing over, and he who gathers little has no lack. There is not such a disproportion between one and another in the enjoyment of the things of this life, as in the mere possession of them. 3. To depend upon Providence: let them sleep quietly, though they have no bread in their tents, nor in all their camp, trusting that God, with the following day, would bring them in their daily bread. It was surer and safer in God's storehouse than their own, and would come thence sweeter and fresher. See here the folly of hoarding. The manna laid up by some, who thought themselves wiser, and better managers, than their neighbours, and who would provide lest it should fail next day, bred worms, and became good for nothing. That will prove to be most wasted, which is covetously and distrustfully spared. Such riches are corrupted, Jas 5:2, 3. The same wisdom, power, and goodness that brought food daily from above for the Israelites in the wilderness, brings food yearly out of the earth in the constant course of nature, and gives us all things richly to enjoy.
vv22-31
Here is mention of a seventh-day sabbath. It was known, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt, even from the beginning, Ge 2:3. The setting apart one day in seven for holy work, and, in order to that, for holy rest, was ever since God created man upon the earth, and is the most ancient of the Divine laws. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to make it ready. This directs us to contrive family affairs, so that they may hinder us as little as possible in the work of the sabbath. Works of necessity are to be done on that day; but it is desirable to have as little as may be to do, that we may apply ourselves the more closely to prepare for the life that is to come. When they kept manna against a command, it stank; when they kept it by a command, it was sweet and good; every thing is sanctified by the word of God and prayer. On the seventh day God did not send the manna, therefore they must not expect it, nor go out to gather. This showed that it was produced by miracle.
Key Words
נָסַע: properly, to pull up, especially the tent-pins, i.e. start on ajourney
אֵילִם: Elim, a place in the Desert
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
עֵדָה: a stated assemblage (specifically, a concourse, or generally, a family or crowd)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
בּוֹא: to go or come (in a wide variety of applications)
מִדְבָּר: a pasture (i.e. open field, whither cattle are driven); by implication, a desert; also speech (including its organs)
סִין: Sin the name of an Egyptian town and (probably) desert adjoining
בֵּין: between (repeated before each noun, often with other particles); also as a conjunction, either...or
Cross References
Exodus 16Quoted verbatim: Paul uses the gathering of manna to illustrate Christian equality and sharing.
Supported by Matthew Henry
Explicitly mentions the golden pot that had manna kept inside the Ark of the Covenant.
Supported by Matthew Henry, Matthew Poole
Explains God fed them manna to teach that man does not live by bread alone.
Supported by Matthew Henry
Jesus references this: 'Our fathers did eat manna in the desert; as it is written, He gave them bread.'
Supported by Matthew Henry, JFB
Establishes the primeval origin of the Sabbath rest, preceding the giving of the Sinai law.
Supported by Matthew Henry
Parallel description of manna, comparing it to coriander seed and the appearance of bdellium.
Supported by Matthew Henry, Matthew Poole
Records the precise moment the manna ceased, when Israel ate the fruit of Canaan.
Supported by Matthew Henry
Warns Christians against murmuring as the Israelites did, which brought destruction in the wilderness.
Supported by JFB
Poetically describes the raining of manna as 'the corn of heaven' and 'angels' food.'
Supported by Matthew Poole, JFB
Moses recalls that God led them in the wilderness to humble and prove them.
Supported by Matthew Henry
Parallels the principle that rejecting God's appointed leaders is a rejection of God Himself.
Supported by Matthew Henry, Matthew Poole
The other major wilderness instance of God sending quails to satisfy Israel's desire for flesh.
Supported by JFB
Provides a parallel, detailed description of the appearance, gathering, and preparation of manna.
Supported by Matthew Poole, JFB
Describes how the people prepared the manna by grinding, baking, and boiling/seething it.
Supported by Matthew Poole, JFB
Jesus references the wilderness manna to reveal Himself as the true Bread from heaven.
Supported by Matthew Henry, JFB
Explains the spiritual purpose of the manna: teaching that man lives by God's Word.
Supported by Matthew Henry
Nehemiah's historical prayer praises God for giving bread from heaven for their hunger.
Supported by Matthew Henry
Rehearses how God brought quails and satisfied His people with the bread of heaven.
Supported by Matthew Henry
Clarifies the instructions for preparing the double portion of manna before the Sabbath.
Supported by Matthew Poole, JFB
Promises 'hidden manna' to the overcomer, typifying the spiritual nourishment of Christ.
Supported by Matthew Henry
Poetic description of manna as 'corn of heaven' and 'angels' food' rained upon Israel.
Supported by Matthew Poole, JFB
Nehemiah recalls the making known of the holy Sabbath to Israel in the wilderness.
Supported by Matthew Henry
Defines 'the Testimony' where Aaron laid up the manna as the tablets of the Law.
Supported by Matthew Poole
Fills in the geographical itinerary, noting the omitted station by the Red Sea.
Supported by Matthew Poole
The initial divine instruction for the sixth day double portion, which the rulers report here.
Supported by Matthew Poole, Calvin
Parallel miracle where God commands a double harvest on the sixth year for the Sabbatical year.
Supported by Matthew Poole
A similar memorial of rebellion (Aaron's rod) kept 'before the testimony' for future generations.
Supported by Matthew Poole
Jesus quotes Deuteronomy in his temptation, asserting spiritual feeding over physical manna.
Supported by Matthew Henry