Exodus 16:12

16:12 “I have heard the murmurings of the Israelites. Tell them, ‘During the evening ¹  you will eat meat, ²  and in the morning you will be satisfied ³  with bread, so that you may know ⁴  that I am the Lord your God.’” ⁵ 

Matthew 27:46-50

27:46 At ⁶  about three o’clock Jesus shouted with a loud voice, ⁷  “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” ⁸  27:47 When ⁹  some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately ¹⁰  one of them ran and got a sponge, filled it with sour wine, ¹¹  put it on a stick, ¹²  and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” ¹³  27:50 Then Jesus cried out again with a loud voice and gave up his spirit.

[16:12]  ¹ tn Heb “during the evenings”; see Exod 12:6.

[16:12]  ² 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.

[16:12]  ³ 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.

[16:12]  ⁴ 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.

[16:12]  ⁵ 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.

[27:46]  ⁶ tn Here δέ (de) has not been translated.

[27:46]  ⁷ tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[27:46]  ⁸ sn A quotation from Ps 22:1.

[27:47]  ⁹ tn Here δέ (de) has not been translated.

[27:48]  ¹⁰ tn Here καί (kai) has not been translated.

[27:48]  ¹¹ sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[27:48]  ¹² tn Grk “a reed.”

[27:49]  ¹³ tc Early and important mss (א B C L Γ pc) have another sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ Ë^1,13 33 Ï lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.