16:13 In the evening the quail 11 came up and covered the camp, and in the morning a layer of dew was all around the camp. 16:14 When 12 the layer of dew had evaporated, 13 there on the surface of the desert was a thin flaky substance, 14 thin like frost on the earth. 16:15 When 15 the Israelites saw it, they said to one another, 16 “What is it?” because they did not know what it was. 17 Moses said to them, “It is the bread 18 that the Lord has given you for food. 19
16:16 “This is what 20 the Lord has commanded: 21 ‘Each person is to gather 22 from it what he can eat, an omer 23 per person 24 according to the number 25 of your people; 26 each one will pick it up 27 for whoever lives 28 in his tent.’” 16:17 The Israelites did so, and they gathered – some more, some less. 16:18 When 29 they measured with an omer, the one who gathered much had nothing left over, and the one who gathered little lacked nothing; each one had gathered what he could eat.
16:19 Moses said to them, “No one 30 is to keep any of it 31 until morning.” 16:20 But they did not listen to Moses; some 32 kept part of it until morning, and it was full 33 of worms and began to stink, and Moses was angry with them. 16:21 So they gathered it each morning, 34 each person according to what he could eat, and when the sun got hot, it would melt. 35 16:22 And 36 on the sixth day they gathered twice as much food, two omers 37 per person; 38 and all the leaders 39 of the community 40 came and told 41 Moses. 16:23 He said to them, “This is what the Lord has said: ‘Tomorrow is a time of cessation from work, 42 a holy Sabbath 43 to the Lord. Whatever you want to 44 bake, bake today; 45 whatever you want to boil, boil today; whatever is left put aside for yourselves to be kept until morning.’”
16:24 So they put it aside until the morning, just as Moses had commanded, and it did not stink, nor were there any worms in it. 16:25 Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the area. 46 16:26 Six days you will gather it, but on the seventh day, the Sabbath, there will not be any.”
16:27 On the seventh day some of the people went out to gather it, but they found nothing. 16:28 So the Lord said to Moses, “How long do you refuse 47 to obey my commandments and my instructions? 16:29 See, because the Lord has given you the Sabbath, that is why 48 he is giving you food for two days on the sixth day. Each of you stay where you are; 49 let no one 50 go out of his place on the seventh day.” 16:30 So the people rested on the seventh day.
16:31 The house of Israel 51 called its name “manna.” 52 It was like coriander seed and was white, and it tasted 53 like wafers with honey.
16:32 Moses said, “This is what 54 the Lord has commanded: ‘Fill an omer with it to be kept 55 for generations to come, 56 so that they may see 57 the food I fed you in the desert when I brought you out from the land of Egypt.’” 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.” 16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony 58 for safekeeping. 59
16:35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.
78:23 He gave a command to the clouds above,
and opened the doors in the sky.
78:24 He rained down manna for them to eat;
he gave them the grain of heaven. 60
78:25 Man ate the food of the mighty ones. 61
He sent them more than enough to eat. 62
105:40 They asked for food, 63 and he sent quails;
he satisfied them with food from the sky. 64
105:1 Give thanks to the Lord!
Call on his name!
Make known his accomplishments among the nations!
1:3 We always 66 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
1 tn Or “community” or “assembly.”
2 tn The text reads: מִי־יִתֵּן מוּתֵנוּ (mi-yitten mutenu, “who will give our dying”) meaning “If only we had died.” מוּתֵנוּ is the Qal infinitive construct with the suffix. This is one way that Hebrew expresses the optative with an infinitive construct. See R. J. Williams, Hebrew Syntax, 91-92, §547.
3 tn The form is a Qal infinitive construct used in a temporal clause, and the verb “when we ate” has the same structure.
4 sn That the complaint leading up to the manna is unjustified can be seen from the record itself. They left Egypt with flocks and herds and very much cattle, and about 45 days later they are complaining that they are without food. Moses reminded them later that they lacked nothing (Deut 3:7; for the whole sermon on this passage, see 8:1-20). Moreover, the complaint is absurd because the food of work gangs was far more meager than they recall. The complaint was really against Moses. They crave the eating of meat and of bread and so God will meet that need; he will send bread from heaven and quail as well.
5 tn לְהָמִית (lÿhamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.
6 tn Heb “during the evenings”; see Exod 12:6.
7 sn One of the major interpretive difficulties is the comparison between Exod 16 and Num 11. In Numbers we find that the giving of the manna was about 24 months after the Exod 16 time (assuming there was a distinct time for this chapter), that it was after the erection of the tabernacle, that Taberah (the Burning) preceded it (not in Exod 16), that the people were tired of the manna (not that there was no bread to eat) and so God would send the quail, and that there was a severe tragedy over it. In Exod 16 both the manna and the quail are given on the same day, with no mention of quail on the following days. Contemporary scholarship generally assigns the accounts to two different sources because complete reconciliation seems impossible. Even if we argue that Exodus has a thematic arrangement and “telescopes” some things to make a point, there will still be difficulties in harmonization. Two considerations must be kept in mind: 1) First, they could be separate events entirely. If this is true, then they should be treated separately as valid accounts of things that appeared or occurred during the period of the wanderings. Similar things need not be the same thing. 2) Secondly, strict chronological order is not always maintained in the Bible narratives, especially if it is a didactic section. Perhaps Exod 16 describes the initiation of the giving of manna as God’s provision of bread, and therefore placed in the prologue of the covenant, and Num 11 is an account of a mood which developed over a period of time in response to the manna. Num 11 would then be looking back from a different perspective.
8 tn The verb means “to be sated, satisfied”; in this context it indicates that they would have sufficient bread to eat – they would be full.
9 tn The form is a Qal perfect with the vav (ו) consecutive; it is in sequence with the imperfect tenses before it, and so this is equal to an imperfect nuance. But, from the meanings of the words, it is clear that this will be the outcome of their eating the food, a divinely intended outcome.
10 sn This verse supports the view taken in chap. 6 concerning the verb “to know.” Surely the Israelites by now knew that Yahweh was their God. Yes, they did. But they had not experienced what that meant; they had not received the fulfillment of the promises.
11 sn These are migratory birds, said to come up in the spring from Arabia flying north and west, and in the fall returning. They fly with the wind, and so generally alight in the evening, covering the ground. If this is part of the explanation, the divine provision would have had to alter their flight paths to bring them to the Israelites, and bring them in vast numbers.
12 tn Heb “and [the dew…] went up.”
13 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.
14 sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.
15 tn The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.
16 tn Heb “a man to his brother.”
17 tn The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadÿ’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in Syriac as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [OTL], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account – a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, 149). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See EA 286,5; UT 435; DNWSI 1:157.
18 sn B. Jacob (Exodus, 454-55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”
19 sn For other views see G. Vermès, “‘He Is the Bread’ Targum Neofiti Ex. 16:15,” SJLA 8 (1975): 139-46; and G. J. Cowling, “Targum Neofiti Ex. 16:15,” AJBA (1974-75): 93-105.
20 tn Heb “the thing that.”
21 tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”
22 tn The form is the plural imperative: “Gather [you] each man according to his eating.”
23 sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”
24 tn Heb “for a head.”
25 tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).
26 tn Traditionally “souls.”
27 tn Heb “will take.”
28 tn “lives” has been supplied.
29 tn The preterite with the vav (ו) consecutive is subordinated here as a temporal clause.
30 tn The address now is for “man” (אִישׁ, ’ish), “each one”; here the instruction seems to be focused on the individual heads of the households.
31 tn Or “some of it,” “from it.”
32 tn Heb “men”; this usage is designed to mean “some” (see GKC 447 §138.h, n. 1).
33 tn The verb וַיָּרֻם (vayyarum) is equivalent to a passive – “it was changed” – to which “worms” is added as an accusative of result (GKC 388-89 §121.d, n. 2).
34 tn Heb “morning by morning.” This is an example of the repetition of words to express the distributive sense; here the meaning is “every morning” (see GKC 388 §121.c).
35 tn The perfect tenses here with vav (ו) consecutives have the frequentative sense; they function in a protasis-apodosis relationship (GKC 494 §159.g).
36 tn Heb “and it happened/was.”
37 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).
38 tn Heb “for one.”
39 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.
40 tn Or “congregation” (KJV, ASV, NASB, NRSV).
41 sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).
42 tn The noun שַׁבָּתוֹן (shabbaton) has the abstract ending on it: “resting, ceasing.” The root word means “cease” from something, more than “to rest.” The Law would make it clear that they were to cease from their normal occupations and do no common work.
43 tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat-qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness.
44 tn The two verbs in these objective noun clauses are desiderative imperfects – “bake whatever you want to bake.”
45 tn The word “today” is implied from the context.
46 tn Heb “in the field” (so KJV, ASV, NASB, NCV, NRSV); NAB, NIV, NLT “on the ground.”
47 tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.
48 sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love – it was accomplished through the double portion on the sixth day – B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).
49 tn Heb “remain, a man where he is.”
50 tn Or “Let not anyone go” (see GKC 445 §138.d).
51 sn The name “house of Israel” is unusual in this context.
52 tn Hebrew מָן (man).
53 tn Heb “like seed of coriander, white, its taste was.”
54 tn Heb “This is the thing that.”
55 tn Heb “for keeping.”
56 tn Heb “according to your generations” (see Exod 12:14).
57 tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.
58 sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.
59 tn “for keeping.”
60 sn Manna was apparently shaped like a seed (Exod 16:31), perhaps explaining why it is here compared to grain.
61 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).
62 tn Heb “provision he sent to them to satisfaction.”
63 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (sha’alu, “they asked”), the vav (ו) having fallen off by haplography (note the vav at the beginning of the following form).
64 tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).
65 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.
66 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).