Apologetics Bible
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Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
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Connected primary witness
- Connected ID:
Exodus_16
- Primary Witness Text: And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt: And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us? And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? yo...
Connected dataset overlay
- Connected ID:
Exodus_16
- Chapter Blob Preview: And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: And the children of Israel sai...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
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Exodus 16:1
Hebrew
וַיִּסְעוּ מֵֽאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָֽיִם׃vayise'v-me'eylim-vayavo'v-khal-'adat-veney-yishera'el-'el-midevar-siyn-'asher-veyn-'eylim-vveyn-siynay-vachamishah-'ashar-yvom-lachodesh-hasheniy-letze'tam-me'eretz-mitzerayim
KJV: And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
AKJV: And they took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
ASV: And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
YLT: And they journey from Elim, and all the company of the sons of Israel come in unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month of their going out from the land of Egypt.
Exposition: Exodus 16:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departin...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:2
Hebrew
וילינו וַיִּלּוֹנוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַֽל־אַהֲרֹן בַּמִּדְבָּֽר׃vylynv-vayilvonv-khal-'adat-veney-yishera'el-'al-mosheh-ve'al-'aharon-vamidevar
KJV: And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
AKJV: And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
ASV: And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness:
YLT: And all the company of the sons of Israel murmur against Moses and against Aaron in the wilderness;
Commentary WitnessExodus 16:2Quoted commentary witness
Commentary Witness
Exodus 16:2
Verse 2 The whole congregation - murmured - This is an additional proof of the degraded state of the minds of this people; See Clarke's note on Exo 13:17. And this very circumstance affords a convincing argument that a people so stupidly carnal could not have been induced to leave Egypt had they not been persuaded so to do by the most evident and striking miracles. Human nature can never be reduced to a more abject state in this world than that in which the body is enthralled by political slavery, and the soul debased by the influence of sin. These poor Hebrews were both slaves and sinners, and were therefore capable of the meanest and most disgraceful acts.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 16:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:3
Hebrew
וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִֽי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּֽי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָֽב׃vayo'merv-'alehem-veney-yishera'el-miy-yiten-mvtenv-veyad-yehvah-ve'eretz-mitzerayim-veshivetenv-'al-siyr-havashar-ve'akhelenv-lechem-lashova'-khiy-hvotze'tem-'otanv-'el-hamidevar-hazeh-lehamiyt-'et-khal-haqahal-hazeh-vara'av
KJV: And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.
AKJV: And the children of Israel said to them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for you have brought us forth into this wilderness, to kill this whole assembly with hunger. ¶
ASV: and the children of Israel said unto them, Would that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.
YLT: and the sons of Israel say unto them, `Oh that we had died by the hand of Jehovah in the land of Egypt, in our sitting by the flesh-pot, in our eating bread to satiety--for ye have brought us out unto this wilderness to put all this assembly to death with hunger.'
Commentary WitnessExodus 16:3Quoted commentary witness
Commentary Witness
Exodus 16:3
Verse 3 The flesh pots - As the Hebrews were in a state of slavery in Egypt, they were doubtless fed in various companies by their task masters in particular places, where large pots or boilers were fixed for the purpose of cooking their victuals. To these there may be a reference in this place, and the whole speech only goes to prove that they preferred their bondage in Egypt to their present state in the wilderness; for they could not have been in a state of absolute want, as they had brought an abundance of flocks and herds with them out of Egypt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 16:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:4
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָֽקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹֽא׃vayo'mer-yehvah-'el-mosheh-hineniy-mametiyr-lakhem-lechem-min-hashamayim-veyatza'-ha'am-velaqetv-devar-yvom-veyvomvo-lema'an-'anasenv-hayelekhe-vetvoratiy-'im-lo'
KJV: Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.
AKJV: Then said the LORD to Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.
ASV: Then said Jehovah unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in my law, or not.
YLT: And Jehovah saith unto Moses, `Lo, I am raining to you bread from the heavens--and the people have gone out and gathered the matter of a day in its day--so that I try them whether they walk in My law, or not;
Commentary WitnessExodus 16:4Quoted commentary witness
Commentary Witness
Exodus 16:4
Verse 4 I will rain bread - Therefore this substance was not a production of the desert: nor was the dew that was the instrument of producing it common there, else they must have had this bread for a month before.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:4
Source lane
Apologetics Bible source bundle
Exposition: Exodus 16:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:5
Hebrew
וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶֽׁר־יִלְקְטוּ יוֹם ׀ יֽוֹם׃vehayah-vayvom-hashishiy-vehekhiynv-'et-'asher-yaviy'v-vehayah-misheneh-'al-'asher-yileqetv-yvom- -yvom
KJV: And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
AKJV: And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
ASV: And it shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.
YLT: and it hath been on the sixth day, that they have prepared that which they bring in, and it hath been double above that which they gather day by day.'
Commentary Witness (Generated)Exodus 16:5Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:5
Exodus 16:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:5
Exposition: Exodus 16:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:6
Hebrew
וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶֽל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִֽידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָֽיִם׃vayo'mer-mosheh-ve'aharon-'el-khal-veney-yishera'el-'erev-viyda'etem-khiy-yehvah-hvotziy'-'etekhem-me'eretz-mitzerayim
KJV: And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:
AKJV: And Moses and Aaron said to all the children of Israel, At even, then you shall know that the LORD has brought you out from the land of Egypt:
ASV: And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that Jehovah hath brought you out from the land of Egypt;
YLT: And Moses saith--Aaron also--unto all the sons of Israel, `Evening--and ye have known that Jehovah hath brought you out from the land of Egypt;
Commentary WitnessExodus 16:6Quoted commentary witness
Commentary Witness
Exodus 16:6
Verse 6 Ye shall know that the Lord hath brought you out - After all the miracles they had seen they appear still to suppose that their being brought out of Egypt was the work of Moses and Aaron; for though the miracles they had already seen were convincing for the time, yet as soon as they had passed by they relapsed into their former infidelity. God therefore saw it necessary to give them a daily miracle in the fall of the manna, that they might have the proof if his Divine interposition constantly before their eyes. Thus they knew that Jehovah had brought them out, and that it was not the act of Moses and Aaron.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Aaron
Exposition: Exodus 16:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:7
Hebrew
וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו תַלִּינוּ עָלֵֽינוּ׃vvoqer-vre'iytem-'et-khevvod-yehvah-veshame'vo-'et-telunoteykhem-'al-yehvah-venachenv-mah-khiy-tlvnv-taliynv-'aleynv
KJV: And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?
AKJV: And in the morning, then you shall see the glory of the LORD; for that he hears your murmurings against the LORD: and what are we, that you murmur against us?
ASV: and in the morning, then ye shall see the glory of Jehovah; for that he heareth your murmurings against Jehovah: and what are we, that ye murmur against us?
YLT: and morning--and ye have seen the honour of Jehovah, in His hearing your murmurings against Jehovah, and what are we, that ye murmur against us?'
Commentary WitnessExodus 16:7Quoted commentary witness
Commentary Witness
Exodus 16:7
Verse 7 Ye shall see the glory of the Lord - Does it not appear that the glory of the Lord is here spoken of as something distinct from the Lord? for it is said He (the glory) heareth your murmurings against the Lord; though the Lord may be here put for himself, the antecedent instead of the relative. This passage may receive some light from Heb 1:3 : Who being the brightness of his glory, and the express image of his person, etc. And as St. Paul's words are spoken of the Lord Jesus, is it not likely that the words of Moses refer to him also? "No man hath seen God at any time;" hence we may infer that Christ was the visible agent in all the extraordinary and miraculous interferences which took place both in the patriarchal times and under the law.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 1:3
Named authorities or texts detected in the witness
- Moses
- Jesus
- Lord
- St
- Lord Jesus
Exposition: Exodus 16:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:8
Hebrew
וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָֽה׃vayo'mer-mosheh-vetet-yehvah-lakhem-va'erev-vashar-le'ekhol-velechem-vavoqer-lishevo'a-vishemo'a-yehvah-'et-telunoteykhem-'asher-'atem-maliynim-'alayv-venachenv-mah-lo'-'aleynv-telunoteykhem-khiy-'al-yehvah
KJV: And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD.
AKJV: And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD hears your murmurings which you murmur against him: and what are we? your murmurings are not against us, but against the LORD. ¶
ASV: And Moses said, This shall be, when Jehovah shall give you in the evening flesh to eat, and in the morning bread to the full; for that Jehovah heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against Jehovah.
YLT: And Moses saith, `In Jehovah's giving to you in the evening flesh to eat, and bread in the morning to satiety--in Jehovah's hearing your murmurings, which ye are murmuring against Him, and what are we? your murmurings are not against us, but against Jehovah.'
Commentary WitnessExodus 16:8Quoted commentary witness
Commentary Witness
Exodus 16:8
Verse 8 In the evening flesh to eat - Viz., the quails; and in the morning bread to the full, viz., the manna. And what are we? - Only his servants, obeying his commands. Your murmurings are not against us - For we have not brought you up from Egypt; but against the Lord, who, by his own miraculous power and goodness, has brought you out of your slavery.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Viz
- Egypt
- Lord
Exposition: Exodus 16:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? yo...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:9
Hebrew
וַיֹאמֶר מֹשֶׁה אֶֽל־אַהֲרֹן אֱמֹר אֶֽל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶֽם׃vayo'mer-mosheh-'el-'aharon-'emor-'el-khal-'adat-veney-yishera'el-qirevv-lifeney-yehvah-khiy-shama'-'et-telunoteykhem
KJV: And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings.
AKJV: And Moses spoke to Aaron, Say to all the congregation of the children of Israel, Come near before the LORD: for he has heard your murmurings.
ASV: And Moses said unto Aaron, Say unto all the congregation of the children of Israel, Come near before Jehovah; for he hath heard your murmurings.
YLT: And Moses saith unto Aaron, `Say unto all the company of the sons of Israel, Come ye near before Jehovah, for He hath heard your murmurings;'
Commentary WitnessExodus 16:9Quoted commentary witness
Commentary Witness
Exodus 16:9
Verse 9 Come near before the Lord - This has been supposed to refer to some particular place, where the Lord manifested his presence. The great tabernacle was not yet built, but there appears to have been a small tabernacle or tent called the Tabernacle of the Congregation, which, after the sin of the golden calf, was always placed without the camp; see Exo 33:7 : And Moses took the Tabernacle and pitched it without the camp, afar off from the camp, and called it The Tabernacle of the Congregation; and it came to pass that every one that sought the Lord went out unto the Tabernacle of the Congregation, which was without the camp. This could not be that portable temple which is described Exodus 26, etc., and which was not set up till the first day of the first month of the second year, after their departure from Egypt, (Exodus 40)., which was upwards of ten months after the time mentioned in this chapter; and notwithstanding this, the Israelites are commanded (Exo 16:34) to lay up an omer of the manna before the testimony, which certainly refers to an ark, tabernacle, or some such portable shrine, already in existence. If the great tabernacle be intended, the whole account of laying up the manna must be introduced here by anticipation, Moses finishing the account of what was afterwards done, because the commencement of those circumstances which comprehended the reasons of the fact itself took place now. See Clarke's note on Exo 16:34. But from the reasonings in the preceding verses it appears that much infidelity still reigned in the hearts of the people; and in order to convince them that it was God and not Moses that had brought them out of Egypt, he (Moses) desired them to come near, or pay particular attention to some extraordinary manifestation of the Lord. And we are told in the tenth verse, that "as Aaron spake unto them, they looked toward the wilderness, and behold the glory of the Lord appeared, and the Lord spake unto Moses," etc. Is not this passage explained by Exo 19:9, "And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear, when I speak with thee, and believe thee for ever?" May we not conclude that Moses invited them to come near before the Lord, and so witness his glory, that they might be convinced it was God and not he that led them out of Egypt, and that they ought to submit to him, and cease from their murmurings? It is said, Exo 19:17, that Moses brought forth the people out of the camp to meet with God. And in this instance there might have been a similar though less awful manifestation of the Divine presence.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
- Congregation
- Egypt
- Lord
- Lo
Exposition: Exodus 16:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:10
Hebrew
וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהוָה נִרְאָה בֶּעָנָֽן׃vayehiy-khedaver-'aharon-'el-khal-'adat-veney-yishera'el-vayifenv-'el-hamidevar-vehineh-khevvod-yehvah-nire'ah-ve'anan
KJV: And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
AKJV: And it came to pass, as Aaron spoke to the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud. ¶
ASV: And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of Jehovah appeared in the cloud.
YLT: and it cometh to pass, when Aaron is speaking unto all the company of the sons of Israel, that they turn towards the wilderness, and lo, the honour of Jehovah is seen in the cloud.
Commentary WitnessExodus 16:10Quoted commentary witness
Commentary Witness
Exodus 16:10
Verse 10 As Aaron spake - So he now became the spokesman or minister of Moses to the Hebrews, as he had been before unto Pharaoh; according to what is written, Exo 7:1, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Hebrews
- Pharaoh
Exposition: Exodus 16:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:11
Hebrew
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃vayedaver-yehvah-'el-mosheh-le'mor
KJV: And the LORD spake unto Moses, saying,
AKJV: And the LORD spoke to Moses, saying,
ASV: And Jehovah spake unto Moses, saying,
YLT: And Jehovah speaketh unto Moses, saying,
Commentary Witness (Generated)Exodus 16:11Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:11
Exodus 16:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD spake unto Moses, saying,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:11
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 16:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:12
Hebrew
שָׁמַעְתִּי אֶת־תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָֽעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ־לָחֶם וִֽידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶֽם׃shama'etiy-'et-telvnot-veney-yishera'el-daver-'alehem-le'mor-veyn-ha'arevayim-to'khelv-vashar-vvavoqer-tisheve'v-lachem-viyda'etem-khiy-'aniy-yehvah-'eloheykhem
KJV: I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.
AKJV: I have heard the murmurings of the children of Israel: speak to them, saying, At even you shall eat flesh, and in the morning you shall be filled with bread; and you shall know that I am the LORD your God.
ASV: I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread: and ye shall know that I am Jehovah your God.
YLT: `I have heard the murmurings of the sons of Israel; speak unto them, saying, Between the evenings ye eat flesh, and in the morning ye are satisfied with bread, and ye have known that I am Jehovah your God.'
Commentary Witness (Generated)Exodus 16:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:12
Exodus 16:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:12
Named authorities or texts detected in the witness
- Israel
Exposition: Exodus 16:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:13
Hebrew
וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת־הַֽמַּחֲנֶה וּבַבֹּקֶר הָֽיְתָה שִׁכְבַת הַטַּל סָבִיב לַֽמַּחֲנֶֽה׃vayehiy-va'erev-vata'al-hashelav-vatekhas-'et-hamachaneh-vvavoqer-hayetah-shikhevat-hatal-saviyv-lamachaneh
KJV: And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
AKJV: And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
ASV: And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp.
YLT: And it cometh to pass in the evening, that the quail cometh up, and covereth the camp, and in the morning there hath been the lying of dew round about the camp,
Commentary WitnessExodus 16:13Quoted commentary witness
Commentary Witness
Exodus 16:13
Verse 13 At even the quails came - שלו selav, from שלה salah, to be quiet, easy, or secure; and hence the quail, from their remarkably living at ease and plenty among the corn. "An amazing number of these birds," says Hasselquist, Travels, p. 209, "come to Egypt at this time, (March), for in this month the wheat ripens. They conceal themselves among the corn, but the Egyptians know that they are thieves, and when they imagine the field to be full of them they spread a net over the corn and make a noise, by which the birds, being frightened, and endeavoring to rise, are caught in the net in great numbers, and make a most delicate and agreeable dish." The Abb Pluche tells us, in his Histoire du Ciel, that the quail was among the ancient Egyptians the emblem of safety and security. "Several learned men, particularly the famous Ludolf, Bishop Patrick, and Scheuchzer, have supposed that the שלוים selavim eaten by the Israelites were locusts. But not to insist on other arguments against this interpretation, they are expressly called שאר sheer, flesh, Psa 78:27, which surely locusts are not; and the Hebrew word is constantly rendered by the Septuagint ορτυγομητρα, a large kind of quail, and by the Vulgate coturnices, quails. Compare The Wisdom of Solomon 16:2, 19:12; Num 11:31, Num 11:32; Psa 105:40; and on Numbers 11 observe that כאמתים keamathayim should be rendered, not two cubits high, but as Mr. Bate translates it, 'two cubits distant, (i.e., one from the other), for quails do not settle like the locusts one upon another, but at small distances.' And had the quails lain for a day's journey round the camp, to the great height of two cubits, upwards of three feet, the people could not have been employed two days and a night in gathering them. The spreading them round the camp was in order to dry them in the burning sands for use, which is still practiced in Egypt." See Parkhurst, sub voce שלה salah. The difficulties which encumber the text, supposing these to be quails, led Bishop Patrick to imagine them to be locusts. The difficulties are three: "1. Their coming by a wind. 2. Their immense quantities, covering a circle of thirty or forty miles, two cubits thick. 3. Their being spread in the sun for drying, which would have been preposterous had they been quails, for it would have made them corrupt the sooner; but this is the principal way of preparing locusts to keep for a month or more, when they are boiled or otherwise dressed." This difficulty he thinks interpreters pass over, who suppose quails to be intended in the text. Mr. Harmer takes up the subject, removes the bishop's difficulties, and vindicates the common version. "These difficulties appear pressing, or at least the two last; nevertheless, I have met with several passages in books of travels, which I shall here give an account of, that they may soften them; perhaps my reader may think they do more. "No interpreters, the bishop complains, supposing they were quails, account for the spreading them out in the sun. Perhaps they have not. Let me then translate a passage of Maillet, which relates to a little island which covers one of the ports of Alexandria: 'It is on this island, which lies farther into the sea than the main land of Egypt, that the birds annually alight which come hither for refuge in autumn, in order to avoid the severity of the cold of our winters in Europe. There is so large a quantity of all sorts taken there, that after these little birds have been stripped of their feathers, and buried in the burning sands for about half a quarter of an hour, they are worth but two sols the pound. The crews of those vessels which in that season lie in the harbour of Alexandria, have no other meat allowed them.' Among other refugees of that time, Maillet elsewhere expressly mentions quails, which are, therefore, I suppose, treated after this manner. This passage then does what, according to the bishop, no commentator has done; it explains the design of spreading these creatures, supposing they were quails, round about the camp; it was to dry them in the burning sands in order to preserve them for use. So Maillet tells us of their drying fish in the sun of Egypt, as well as of their preserving others by means of pickle. Other authors speak of the Arabs drying camel's flesh in the sun and wind, which, though it be not at all salted, will if kept dry remain good a long while, and which oftentimes, to save themselves the trouble of dressing, they will eat raw. This is what St. Jerome may be supposed to refer to, when he calls the food of the Arabs carnes semicrudae. This drying then of flesh in the sun is not so preposterous as the bishop imagined. On the other hand, none of the authors that speak of their way of preserving locusts in the east, so far as I at present recollect, give any account of drying them in the sun. They are, according to Pellow, first purged with water and salt, boiled in new pickle, and then laid up in dry salt. So, Dr. Russel says, the Arabs eat these insects when fresh, and also salt them up as a delicacy. Their immense quantities also forbid the bishop's believing they were quails; and in truth he represents this difficulty in all its force, perhaps too forcibly. A circle of forty miles in diameter, all covered with quails to the depth of more than forty-three inches, without doubt is a startling representation of this matter: and I would beg leave to add that the like quantity of locusts would have been very extraordinary: but then this is not the representation of Scripture; it does not even agree with it; for such a quantity of either quails or locusts would have made the clearing of places for spreading them out, and the passing of Israel up and down in the neighborhood of the camp, very fatiguing, which is not supposed. "Josephus supposed they were quails, which he says are in greater numbers thereabouts than any other kinds of birds; and that, having crossed the sea to the camp of Israel, they who in common fly nearer the ground than most other birds, flew so low through the fatigue of their passage as to be within reach of the Israelites. This explains what he thought was meant by the two cubits from the face of the earth - their flying within three or four feet of the ground. "And when I read Dr. Shaw's account of the way in which the Arabs frequently catch birds that they have tired, that is, by running in upon them and knocking them down with their zerwattys, or bludgeons, as we should call them, I think I almost see the Israelites before me pursuing the poor, fatigued, and languid quails. "This is indeed a laborious method of catching these birds, and not that which is now used in Egypt; for Egmont and Heyman tell us, that in a walk on the shore of Egypt they saw a sandy plain several leagues in extent, and covered with reeds without the least verdure; between which reeds they saw many nets laid for catching quails, which come over in large flights from Europe during the month of September. If the ancient Egyptians made use of the same method of catching quails that they now practice on those shores, yet Israel in the wilderness, without these conveniences, must of course make use of that more inartificial and laborious way of catching them. The Arabs of Barbary, who have not many conveniences, do the same thing still. "Bishop Patrick supposes a day's journey to be sixteen or twenty miles, and thence draws his circle with a radius of that length; but Dr. Shaw, on another occasion, makes a day's journey but ten miles, which would make a circle but of twenty miles in diameter: and as the text evidently designs to express it very indeterminately, as it were a day's journey, it might be much less. "But it does not appear to me at all necessary to suppose the text intended their covering a circular or nearly a circular spot of ground, but only that these creatures appeared on both sides of the camp of Israel, about a day's journey. The same word is used Exo 7:24, where round about can mean only on each side of the Nile. And so it may be a little illustrated by what Dr. Shaw tells us of the three flights of storks which he saw, when at anchor under the Mount Carmel, some of which were more scattered, others more compact and close, each of which took up more than three hours in passing, and extended itself more than half a mile in breadth. Had this flight of quails been no greater than these, it might have been thought, like them, to have been accidental; but so unusual a flock as to extend fifteen or twenty miles in breadth, and to be two days and one night in passing, and this, in consequence of the declaration of Moses, plainly determined that the finger of God was there. "A third thing which was a difficulty with the bishop was their being brought with the wind. A hot southerly wind, it is supposed, brings the locusts; and why quails might not be brought by the instrumentality of a like wind, or what difficulty there is in that supposition, I cannot imagine. As soon as the cold is felt in Europe, Maillet tells us, turtles, quails, and other birds come to Egypt in great numbers; but he observed that their numbers were not so large in those years in which the winters were favorable in Europe; from whence he conjectured that it is rather necessity than habit which causes them to change their climate: if so, it appears that it is the increasing heat that causes their return, and consequently that the hot sultry winds from the south must have a great effect upon them, to direct their flight northwards. "It is certain that it is about the time that the south wind begins to blow in Egypt, which is in April, that many of these migratory birds return. Maillet, who joins quails and turtles together, and says that they appear in Egypt when the cold begins to be felt in Europe, does not indeed tell us when they return: but Thevenot may be said to do it; for after he had told his reader that they catch snipes in Egypt from January to March, he adds that in May they catch turtles, and that the turtlers return again in September; now as they go together southward in September, we may believe they return again northward much about the same time. Agreeably to which, Russel tells us that quails appear in abundance about Aleppo in spring and autumn. "If natural history were more perfect we might speak to this point with great distinctness; at present, however, it is so far from being an objection to their being quails that their coming was caused by a wind, that nothing is more natural. The same wind would in course occasion sickness and mortality among the Israelites, at least it does so in Egypt. The miraculousness then in this story does not lie in their dying, but the prophet's foretelling with exactness the coming of that wind, and in the prodigious numbers of the quails that came with it, together with the unusualness of the place, perhaps, where they alighted. "Nothing more remains to be considered but the gathering so large a quantity as ten omers by those that gathered fewest. But till that quantity is more precisely ascertained, it is sufficient to remark that this is only affirmed of those expert sportsmen among the people, who pursued the game two whole days and a whole night without intermission; and of them, and of them only, I presume it is to be understood that he that gathered fewest gathered ten omers. Hasselquist, who frequently expresses himself in the most dubious manner in relation to these animals, at other times is very positive that, if they were birds at all, they were a species of the quail different from ours, which he describes as very much resembling the 'red partridge, but as not being larger than the turtledove.' To this he adds, that 'the Arabians carry thousands of them to Jerusalem about Whitsuntide, to sell there,' p. 442. In another place he tells us 'It is found in Judea as well as in Arabia Petraea, and that he found it between Jordan and Jericho,' p. 203. One would imagine that Hasselquist means the scata, which is described by Dr. Russel, vol. ii., p. 194, and which he represents as brought to market at Aleppo in great numbers in May and June, though they are to be met with in all seasons. "A whole ass-load of them, he informs us, has often been taken at once shutting a clasping net, in the above-mentioned months, they are in such plenty." - Harmer vol. iv., p. 367.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 11:31
- Num 11:32
Named authorities or texts detected in the witness
- Josephus
- Septuagint
- Vulgate
- Moses
- Hasselquist
- Travels
- Ciel
- Ludolf
- Bishop Patrick
- Scheuchzer
- Mr
- Egypt
- See Parkhurst
- Maillet
- Alexandria
- Europe
- St
- Pellow
- So
- Dr
- Scripture
- Israel
- Israelites
- September
- Barbary
- Shaw
- Nile
- Mount Carmel
- April
- March
- Whitsuntide
- Arabia Petraea
- Jericho
- Russel
- June
Exposition: Exodus 16:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:14
Hebrew
וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָֽרֶץ׃vata'al-shikhevat-hatal-vehineh-'al-feney-hamidevar-daq-mechusefas-daq-khakhefor-'al-ha'aretz
KJV: And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.
AKJV: And when the dew that lay was gone up, behold, on the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.
ASV: And when the dew that lay was gone up, behold, upon the face of the wilderness a small round thing, small as the hoar-frost on the ground.
YLT: and the lying of the dew goeth up, and lo, on the face of the wilderness a thin, bare thing, thin as hoar-frost on the earth.
Commentary WitnessExodus 16:14Quoted commentary witness
Commentary Witness
Exodus 16:14
Verse 14 Behold, upon the face of the wilderness there lay a small round thing - It appears that this small round thing fell with the dew, or rather the dew fell first, and this substance fell on it. The dew might have been intended to cool the ground, that the manna on its fall might not be dissolved; for we find from Exo 16:21, that the heat of the sun melted it. The ground therefore being sufficiently cooled by the dew, the manna lay unmelted long enough for the Israelites to collect a sufficient quantity for their dally use.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Behold
Exposition: Exodus 16:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:15
Hebrew
וַיִּרְאוּ בְנֵֽי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָֽה׃vayire'v-veney-yishera'el-vayo'merv-'iysh-'el-'achiyv-man-hv'-khiy-lo'-yade'v-mah-hv'-vayo'mer-mosheh-'alehem-hv'-halechem-'asher-natan-yehvah-lakhem-le'akhelah
KJV: And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.
AKJV: And when the children of Israel saw it, they said one to another, It is manna: for they knew not what it was. And Moses said to them, This is the bread which the LORD has given you to eat. ¶
ASV: And when the children of Israel saw it, they said one to another, What is it? for they knew not what it was. And Moses said unto them, It is the bread which Jehovah hath given you to eat.
YLT: And the sons of Israel see, and say one unto another, What is it?' for they have not known what it is ; and Moses saith unto them, It is the bread which Jehovah hath given to you for food.
Commentary WitnessExodus 16:15Quoted commentary witness
Commentary Witness
Exodus 16:15
Verse 15 They said one to another, It is manna: for they wist not what it was - This is a most unfortunate translation, because it not only gives no sense, but it contradicts itself. The Hebrew מן הוא man hu, literally signifies, What is this? for, says the text, they wist not what it was, and therefore they could not give it a name. Moses immediately answers the question, and says, This is the bread which the Lord hath given you to eat. From Exo 16:31 we learn that this substance was afterwards called מן man, probably in commemoration of the question they had asked on its first appearance. Almost all our own ancient versions translate the words, What is this? What this substance was we know not. It was nothing that was common to the wilderness. It is evident the Israelites never saw it before, for Moses says, Deu 8:3, Deu 8:16 : He fed thee with manna which thou knewest not, neither did thy fathers know; and it is very likely that nothing of the kind had ever been seen before; and by a pot of it being laid up in the ark, it is as likely that nothing of the kind ever appeared more, after the miraculous supply in the wilderness had ceased. It seems to have been created for the present occasion, and, like Him whom it typified, to have been the only thing of the kind, the only bread from heaven, which God ever gave to preserve the life of man, as Christ is the true bread that came down from heaven, and was given for the life of the world. See John 6:31-58.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 6:31-58
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 16:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:16
Hebrew
זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּֽחוּ׃zeh-hadavar-'asher-tzivah-yehvah-liqetv-mimenv-'iysh-lefiy-'akhelvo-'omer-lagulegolet-misefar-nafeshoteykhem-'iysh-la'asher-ve'aholvo-tiqachv
KJV: This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.
AKJV: This is the thing which the LORD has commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take you every man for them which are in his tents.
ASV: This is the thing which Jehovah hath commanded, Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.
YLT: `This is the thing which Jehovah hath commanded: Gather of it each according to his eating, an omer for a poll; and the number of your persons, take ye each for those in his tent.'
Commentary WitnessExodus 16:16Quoted commentary witness
Commentary Witness
Exodus 16:16
Verse 16 An omer for every man - I shall here once for all give a short account of the measures of capacity among the Hebrews. Omer, עמר from the root amar, to press, squeeze, collect, and bind together; hence a sheaf of corn - a multitude of stalks pressed together. It is supposed that the omer, which contained about three quarts English, had its name from this circumstance; that it was the most contracted or the smallest measure of things dry known to the ancient Hebrews; for the קב kab, which was less, was not known till the reign of Jehoram, king of Israel, 2Kgs 6:25 - Parkhurst. The Ephah, אפה or איפה eiphah, from אפה aphah, to bake, because this was probably the quantity which was baked at one time. According to Bishop Cumberland the ephah contained seven gallons, two quarts, and about half a pint, wine measure; and as the omer was the tenth part of the ephah, Exo 16:36, it must have contained about six pints English. The Kab, קב is said to have contained about the sixth part of a seah, or three pints and one third English. The Homer, חמר chomer, mentioned Lev 27:16, was quite a different measure from that above, and is a different word in the Hebrew. The chomer was the largest measure of capacity among the Hebrews, being equal to ten baths or ephahs, amounting to about seventy-five gallons, three pints, English. See Eze 45:11, Eze 45:13, Eze 45:14. Goodwin supposes that this measure derived its name from חמר chamor, an ass, being the ordinary load of that animal. The Bath, בת, was the largest measure of capacity next to the homer, of which it was the tenth part. It was the same as the ephah, and consequently contained about seven gallons, two quarts, and half a pint, and is always used in Scripture as a measure of liquids. The Seah, סאה, was a measure of capacity for things dry, equal to about two gallons and a half English. See 2Kgs 7:1, 2Kgs 7:16, 2Kgs 7:18. The Hin, הין, according to Bishop Cumberland, was the one-sixth part of an ephah, and contained a little more than one gallon and two pints. See Exo 29:40. The Log, לג, was the smallest measure of capacity for liquids among the Hebrews: it contained about three quarters of a pint. See Lev 14:10, Lev 14:12. Take ye - for them which are in his tents - Some might have been confined in their tents through sickness or infirmity, and charity required that those who were in health should gather a portion for them. For though the psalmist says, Psa 105:37, There was not one feeble person among their tribes, this must refer principally to their healthy state when brought out of Egypt; for it appears that there were many infirm among them when attacked by the Amalekites. See Clarke's note on Exo 17:8.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Kgs 6:25
- Lev 27:16
- Eze 45:11
- Eze 45:13
- Eze 45:14
- 2Kgs 7:1
- 2Kgs 7:16
- 2Kgs 7:18
- Lev 14:10
- Lev 14:12
Named authorities or texts detected in the witness
- Clarke
- Hebrews
- Omer
- English
- Jehoram
- Israel
- Parkhurst
- The Ephah
- The Kab
- The Homer
- The Bath
- The Seah
- The Hin
- Bishop Cumberland
- The Log
- Egypt
- Amalekites
Exposition: Exodus 16:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:17
Hebrew
וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַֽיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִֽיט׃vaya'ashv-khen-veney-yishera'el-vayileqetv-hamareveh-vehamame'iyt
KJV: And the children of Israel did so, and gathered, some more, some less.
AKJV: And the children of Israel did so, and gathered, some more, some less.
ASV: And the children of Israel did so, and gathered some more, some less.
YLT: And the sons of Israel do so, and they gather, he who is gathering much, and he who is gathering little;
Commentary WitnessExodus 16:17Quoted commentary witness
Commentary Witness
Exodus 16:17
Verse 17 Some more, some less - According to their respective families, an omer for a man; and according to the number of infirm persons whose wants they undertook to supply.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:17
Source lane
Apologetics Bible source bundle
Exposition: Exodus 16:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel did so, and gathered, some more, some less.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:18
Hebrew
וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִֽי־אָכְלוֹ לָקָֽטוּ׃vayamodv-va'omer-velo'-he'ediyf-hamareveh-vehamame'iyt-lo'-hechesiyr-'iysh-lefiy-'akhelvo-laqatv
KJV: And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
AKJV: And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
ASV: And when they measured it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
YLT: and they measure with an omer, and he who is gathering much hath nothing over, and he who is gathering little hath no lack, each according to his eating they have gathered.
Commentary WitnessExodus 16:18Quoted commentary witness
Commentary Witness
Exodus 16:18
Verse 18 He that gathered much had nothing over - Because his gathering was in proportion to the number of persons for whom he had to provide. And some having fewer, others more in family, and the gathering being in proportion to the persons who were to eat of it, therefore he that gathered much had nothing over, and he that gathered little had no lack. Probably every man gathered as much as he could; and then when brought home and measured by an omer, if he had a surplus, it went to supply the wants of some other family that had not been able to collect a sufficiency, the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect enough for so numerous a household, several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality, and in this light the words of St. Paul, 2Cor 8:15, lead us to view the passage. Here the 36th verse should come in: Now an omer is the tenth part of an ephah.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Cor 8:15
Named authorities or texts detected in the witness
- Ovid
- St
- Paul
Exposition: Exodus 16:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:19
Hebrew
וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל־יוֹתֵר מִמֶּנּוּ עַד־בֹּֽקֶר׃vayo'mer-mosheh-'alehem-'iysh-'al-yvoter-mimenv-'ad-voqer
KJV: And Moses said, Let no man leave of it till the morning.
AKJV: And Moses said, Let no man leave of it till the morning.
ASV: And Moses said unto them, Let no man leave of it till the morning.
YLT: And Moses saith unto them, `Let no man leave of it till morning;'
Commentary WitnessExodus 16:19Quoted commentary witness
Commentary Witness
Exodus 16:19
Verse 19 Let no man leave of it till the morning - For God would have them to take no thought for the morrow, and constantly to depend on him for their dally bread. And is not that petition in our Lord's prayer founded on this very circumstance, Give us day by day our daily bread?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
Exposition: Exodus 16:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, Let no man leave of it till the morning.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:20
Hebrew
וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶֽׁה׃velo'-shame'v-'el-mosheh-vayvotirv-'anashiym-mimenv-'ad-voqer-vayarum-tvola'iym-vayive'ash-vayiqetzof-'alehem-mosheh
KJV: Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
AKJV: Notwithstanding they listened not to Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
ASV: Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and became foul: and Moses was wroth with them.
YLT: and they have not hearkened unto Moses, and some of them do leave of it till morning, and it bringeth up worms and stinketh; and Moses is wroth with them.
Commentary WitnessExodus 16:20Quoted commentary witness
Commentary Witness
Exodus 16:20
Verse 20 It bred worms - Their sinful curiosity and covetousness led them to make the trial; and they had a mass of the most loathsome putrefaction for their pains. How gracious is God! He is continually rendering disobedience and sin irksome to the transgressor; that finding his evil ways to be unprofitable, he may return to his Maker, and trust in God alone.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Maker
Exposition: Exodus 16:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:21
Hebrew
וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָֽס׃vayileqetv-'otvo-vavoqer-vavoqer-'iysh-khefiy-'akhelvo-vecham-hashemesh-venamas
KJV: And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
AKJV: And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. ¶
ASV: And they gathered it morning by morning, every man according to his eating: and when the sun waxed hot, it melted.
YLT: And they gather it morning by morning, each according to his eating; when the sun hath been warm, then it hath melted.
Commentary Witness (Generated)Exodus 16:21Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:21
Exodus 16:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:21
Exposition: Exodus 16:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:22
Hebrew
וַיְהִי ׀ בַּיּוֹם הַשִּׁשִּׁי לָֽקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָֽעֵדָה וַיַּגִּידוּ לְמֹשֶֽׁה׃vayehiy- -vayvom-hashishiy-laqetv-lechem-misheneh-sheney-ha'omer-la'echad-vayavo'v-khal-neshiy'ey-ha'edah-vayagiydv-lemosheh
KJV: And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.
AKJV: And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.
ASV: And it came to pass, that on the sixth day they gathered twice as much bread, two omers for each one: and all the rulers of the congregation came and told Moses.
YLT: And it cometh to pass on the sixth day, they have gathered a second bread, two omers for one, and all the princes of the company come in, and declare to Moses.
Commentary WitnessExodus 16:22Quoted commentary witness
Commentary Witness
Exodus 16:22
Verse 22 On the sixth day they gathered twice as much - This they did that they might have a provision for the Sabbath, for on that day no manna fell, Exo 16:26, Exo 16:27. What a convincing miracle was this! No manna fell on the Sabbath! Had it been a natural production it would have fallen on the Sabbath as at other times; and had there not been a supernatural influence to keep it sweet and pure, it would have been corrupted on the Sabbath as well as on other days. By this series of miracles God showed his own power, presence, and goodness, 1. In sending the manna on each of the six days; 2. In sending none on the seventh, or Sabbath; 3. In preserving it from putrefaction when laid up for the use of that day, though it infallibly corrupted if kept over night on any other day.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Sabbath
Exposition: Exodus 16:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:23
Hebrew
וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַֽיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶֽׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּֽקֶר׃vayo'mer-'alehem-hv'-'asher-diver-yehvah-shavatvon-shavat-qodesh-layhvah-machar-'et-'asher-to'fv-'efv-ve'et-'asher-tevashelv-vashelv-ve'et-khal-ha'odef-haniychv-lakhem-lemishemeret-'ad-havoqer
KJV: And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.
AKJV: And he said to them, This is that which the LORD has said, To morrow is the rest of the holy sabbath to the LORD: bake that which you will bake to day, and seethe that you will seethe; and that which remains over lay up for you to be kept until the morning.
ASV: And he said unto them, This is that which Jehovah hath spoken, To-morrow is a solemn rest, a holy sabbath unto Jehovah: bake that which ye will bake, and boil that which ye will boil; and all that remaineth over lay up for you to be kept until the morning.
YLT: And he saith unto them, `It is that which Jehovah hath spoken of ; a rest--a holy sabbath to Jehovah-- is to-morrow; that which ye bake, bake; and that which ye boil, boil; and all that is over, let rest for yourselves in charge till the morning.'
Commentary WitnessExodus 16:23Quoted commentary witness
Commentary Witness
Exodus 16:23
Verse 23 To-morrow is the rest of the holy Sabbath - There is nothing either in the text or context that seems to intimate that the Sabbath was now first given to the Israelites, as some have supposed: on the contrary, it is here spoken of as being perfectly well known, from its having been generally observed. The commandment, it is true, may be considered as being now renewed; because they might have supposed that in their unsettled state in the wilderness they might have been exempted from the observance of it. Thus we find, 1. That when God finished his creation, he instituted the Sabbath; 2. When he brought the people out of Egypt, he insisted on the strict observance of it; 3. When he gave the Law, he made it a tenth part of the whole, such importance has this institution in the eyes of the Supreme Being! On the supposed change of the Sabbath from what we call Sunday to Saturday, effected on this occasion, See Clarke's note on Deu 5:15.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Israelites
- Sabbath
- Egypt
- Law
- Saturday
Exposition: Exodus 16:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:24
Hebrew
וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בּֽוֹ׃vayaniychv-'otvo-'ad-havoqer-kha'asher-tzivah-mosheh-velo'-hive'iysh-verimah-lo'-hayetah-vvo
KJV: And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
AKJV: And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
ASV: And they laid it up till the morning, as Moses bade: and it did not become foul, neither was there any worm therein.
YLT: And they let it rest until the morning, as Moses hath commanded, and it hath not stank, and a worm hath not been in it.
Commentary Witness (Generated)Exodus 16:24Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:24
Exodus 16:24 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:24
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 16:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:25
Hebrew
וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּֽי־שַׁבָּת הַיּוֹם לַיהוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶֽה׃vayo'mer-mosheh-'ikheluhv-hayvom-khiy-shavat-hayvom-layhvah-hayvom-lo'-timetza'uhv-vashadeh
KJV: And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.
AKJV: And Moses said, Eat that to day; for to day is a sabbath to the LORD: to day you shall not find it in the field.
ASV: And Moses said, Eat that to-day; for to-day is a sabbath unto Jehovah: to-day ye shall not find it in the field.
YLT: And Moses saith, `Eat it to-day, for to-day is a sabbath to Jehovah; to-day ye find it not in the field:
Commentary Witness (Generated)Exodus 16:25Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:25
Exodus 16:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:25
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 16:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:26
Hebrew
שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִֽהְיֶה־בּֽוֹ׃sheshet-yamiym-tileqetuhv-vvayvom-hasheviy'iy-shavat-lo'-yiheyeh-vvo
KJV: Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.
AKJV: Six days you shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. ¶
ASV: Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.
YLT: six days ye do gather it, and in the seventh day--the sabbath--in it there is none.'
Commentary Witness (Generated)Exodus 16:26Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:26
Exodus 16:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:26
Exposition: Exodus 16:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:27
Hebrew
וֽ͏ַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָֽאוּ׃vayehiy-vayvom-hasheviy'iy-yatze'v-min-ha'am-lileqot-velo'-matza'v
KJV: And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.
AKJV: And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.
ASV: And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.
YLT: And it cometh to pass on the seventh day, some of the people have gone out to gather, and have not found.
Commentary Witness (Generated)Exodus 16:27Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:27
Exodus 16:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:27
Exposition: Exodus 16:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:28
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה מֵֽאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָֽי׃vayo'mer-yehvah-'el-mosheh-'ad-'anah-me'anetem-lishemor-mitzevtay-vetvorotay
KJV: And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
AKJV: And the LORD said to Moses, How long refuse you to keep my commandments and my laws?
ASV: And Jehovah said unto Moses, How long refuse ye to keep my commandments and my laws?
YLT: And Jehovah saith unto Moses, `How long have ye refused to keep My commands, and My laws?
Commentary Witness (Generated)Exodus 16:28Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:28
Exodus 16:28 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:28
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 16:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:29
Hebrew
רְאוּ כִּֽי־יְהוָה נָתַן לָכֶם הַשַׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ ׀ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִֽי׃re'v-khiy-yehvah-natan-lakhem-hashavat-'al-khen-hv'-noten-lakhem-vayvom-hashishiy-lechem-yvomayim-shevv- -'iysh-tachetayv-'al-yetze'-'iysh-mimeqomvo-vayvom-hasheviy'iy
KJV: See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.
AKJV: See, for that the LORD has given you the sabbath, therefore he gives you on the sixth day the bread of two days; abide you every man in his place, let no man go out of his place on the seventh day.
ASV: See, for that Jehovah hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.
YLT: see, because Jehovah hath given to you the sabbath, therefore He is giving to you on the sixth day bread of two days; abide ye each in his place, no one doth go out from his place on the seventh day.'
Commentary WitnessExodus 16:29Quoted commentary witness
Commentary Witness
Exodus 16:29
Verse 29 Abide ye every man in his place - Neither go out to seek manna nor for any other purpose; rest at home and devote your time to religious exercises. Several of the Jews understood by place in the text, the camp, and have generally supposed that no man should go out of the place, i.e., the city, town, or village in which he resides, any farther than one thousand cubits, about an English mile, which also is called a Sabbath day's journey, Act 1:12; and so many cubits they consider the space round the city that constitutes its suburbs, which they draw from Num 35:3, Num 35:4. Some of the Jews have carried the rigorous observance of the letter of this law to such a length, that in whatever posture they find themselves on the Sabbath morning when they awake, they continue in the same during the day; or should they be up and happen to fall, they refuse even to rise till the Sabbath be ended! Mr. Stapleton tells a story of one Rabbi Solomon, who fell into a slough on the Jewish Sabbath, Saturday, and refused to be pulled out, giving his reason in the following Leonine couplet: - Sabbatha sancta colo De stereore surgere nolo. "Out of this slough I will not rise For holy Sabbath day I prize." The Christians, finding him thus disposed determined he should honor their Sabbath in the same place, and actually kept the poor man in the slough all Sunday, giving their reasons in nearly the same way: - Sabbatha nostra quidem, Solomon, celebrabis ibidem. "In the same slough, thou stubborn Jew, Our Sabbath day thou shalt spend too." This might have served to convince him of his folly, but certainly was not the likeliest way to convert him to Christianity. Fabyan, in his Chronicles, tells the following story of a case of this kind. "In this yere also (1259) fell that happe of the Iewe of Tewkysbury, which fell into a gonge upon the Satyrday, and wolde not for reverence of his sabbot day be pluckyd out; whereof heryng the Erle of Gloucetyr, that the Iewe dyd so great reverence to his sabbot daye, thought he wolde doo as moche unto his holy day, which was Sonday, and so kepte hym there tyll Monday, at whiche season he was foundyn dede." Then the earl of Gloucester murdered the poor man.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 1:12
- Num 35:3
- Num 35:4
Named authorities or texts detected in the witness
- Mr
- Rabbi Solomon
- Jewish Sabbath
- Saturday
- The Christians
- Sunday
- Solomon
- Jew
- Christianity
- Fabyan
- Chronicles
- Tewkysbury
- Satyrday
- Gloucetyr
- Sonday
- Monday
Exposition: Exodus 16:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:30
Hebrew
וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִֽי׃vayishevetv-ha'am-vayvom-hashevi'iy
KJV: So the people rested on the seventh day.
AKJV: So the people rested on the seventh day.
ASV: So the people rested on the seventh day.
YLT: And the people rest on the seventh day,
Commentary Witness (Generated)Exodus 16:30Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:30
Exodus 16:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So the people rested on the seventh day.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:30
Exposition: Exodus 16:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the people rested on the seventh day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:31
Hebrew
וַיִּקְרְאוּ בֵֽית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָֽשׁ׃vayiqere'v-veyt-yishera'el-'et-shemvo-man-vehv'-khezera'-gad-lavan-veta'emvo-khetzafiychit-videvash
KJV: And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
AKJV: And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. ¶
ASV: And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
YLT: and the house of Israel call its name Manna, and it is as coriander seed, white; and its taste is as a cake with honey.
Commentary Witness (Generated)Exodus 16:31Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:31
Exodus 16:31 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:31
Named authorities or texts detected in the witness
- Manna
Exposition: Exodus 16:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:32
Hebrew
וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן ׀ יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָֽיִם׃vayo'mer-mosheh-zeh-hadavar-'asher-tzivah-yehvah-melo'-ha'omer-mimenv-lemishemeret-ledoroteykhem-lema'an- -yire'v-'et-halechem-'asher-he'ekhaletiy-'etekhem-vamidevar-vehvotziy'iy-'etekhem-me'eretz-mitzerayim
KJV: And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.
AKJV: And Moses said, This is the thing which the LORD commands, Fill an omer of it to be kept for your generations; that they may see the bread with which I have fed you in the wilderness, when I brought you forth from the land of Egypt.
ASV: And Moses said, This is the thing which Jehovah hath commanded, Let an omerful of it be kept throughout your generations, that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.
YLT: And Moses saith, `This is the thing which Jehovah hath commanded: Fill the omer with it, for a charge for your generations, so that they see the bread which I have caused you to eat in the wilderness, in My bringing you out from the land of Egypt.'
Commentary Witness (Generated)Exodus 16:32Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:32
Exodus 16:32 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:32
Named authorities or texts detected in the witness
- Moses
- Egypt
Exposition: Exodus 16:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:33
Hebrew
וַיֹּאמֶר מֹשֶׁה אֶֽל־אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן־שָׁמָּה מְלֹֽא־הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶֽם׃vayo'mer-mosheh-'el-'aharon-qach-tzinetzenet-'achat-veten-shamah-melo'-ha'omer-man-vehanach-'otvo-lifeney-yehvah-lemishemeret-ledoroteykhem
KJV: And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
AKJV: And Moses said to Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
ASV: And Moses said unto Aaron, Take a pot, and put an omerful of manna therein, and lay it up before Jehovah, to be kept throughout your generations.
YLT: And Moses saith unto Aaron, `Take one pot, and put there the fulness of the omer of manna, and let it rest before Jehovah, for a charge for your generations;'
Commentary Witness (Generated)Exodus 16:33Generated editorial synthesis
Commentary Witness (Generated)
Exodus 16:33
Exodus 16:33 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 16:33
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 16:33
Named authorities or texts detected in the witness
- Moses
- Aaron
Exposition: Exodus 16:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:34
Hebrew
כַּאֲשֶׁר צִוָּה יְהוָה אֶל־מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָֽרֶת׃kha'asher-tzivah-yehvah-'el-mosheh-vayaniychehv-'aharon-lifeney-ha'edut-lemishemaret
KJV: As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
AKJV: As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
ASV: As Jehovah commanded Moses, so Aaron laid it up before the Testimony, to be kept.
YLT: as Jehovah hath given commandment unto Moses, so doth Aaron let it rest before the Testimony, for a charge.
Commentary WitnessExodus 16:34Quoted commentary witness
Commentary Witness
Exodus 16:34
Verse 34 Laid it up before the testimony - The עדות eduth or testimony belonged properly to the tabernacle, but that was not yet built. Some are of opinion that the tabernacle, built under the direction of Moses, was only a renewal of one that had existed in the patriarchal times. See Clarke's note on Exo 16:9. The word signifies reference to something beyond itself; thus the tabernacle, the manna, the tables of stone, Aaron's rod, etc., all bore reference and testimony to that spiritual good which was yet to come, viz., Jesus Christ and his salvation.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:34
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
- Jesus
Exposition: Exodus 16:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:35
Hebrew
וּבְנֵי יִשְׂרָאֵל אֽ͏ָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָֽכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָֽעַן׃vveney-yishera'el-'akhelv-'et-haman-'areva'iym-shanah-'ad-vo'am-'el-'eretz-nvoshavet-'et-haman-'akhelv-'ad-vo'am-'el-qetzeh-'eretz-khena'an
KJV: And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.
AKJV: And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came to the borders of the land of Canaan.
ASV: And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.
YLT: And the sons of Israel have eaten the manna forty years, until their coming in unto the land to be inhabited; the manna they have eaten till their coming in unto the extremity of the land of Canaan.
Commentary WitnessExodus 16:35Quoted commentary witness
Commentary Witness
Exodus 16:35
Verse 35 The children of Israel did eat manna forty years - From this verse it has been supposed that the book of Exodus was not written till after the miracle of the manna had ceased. But these words might have been added by Ezra, who under the direction of the Divine Spirit collected and digested the different inspired books, adding such supplementary, explanatory, and connecting sentences, as were deemed proper to complete and arrange the whole of the sacred canon. For previously to his time, according to the universal testimony of the Jews, all the books of the Old Testament were found in an unconnected and dispersed state.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:35
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ezra
- Jews
Exposition: Exodus 16:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 16:36
Hebrew
וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הֽוּא׃veha'omer-'ashiriyt-ha'eyfah-hv'
KJV: Now an omer is the tenth part of an ephah.
AKJV: Now an omer is the tenth part of an ephah.
ASV: Now an omer is the tenth part of an ephah.
YLT: and the omer is a tenth of the ephah.
Commentary WitnessExodus 16:36Quoted commentary witness
Commentary Witness
Exodus 16:36
Verse 36 Now an omer is the tenth part of an ephah - About six pints, English. See Clarke's note on Exo 16:16. The true place of this verse seems to be immediately after Exo 16:18, for here it has no connection. 1. On the miracle of the manna, which is the chief subject in this chapter, a good deal has already been said in the preceding notes. The sacred historian has given us the most circumstantial proofs that it was a supernatural and miraculous supply; that nothing of the kind had ever been seen before, and probably nothing like it had ever afterwards appeared. That it was a type of our blessed Redeemer, and of the salvation which he has provided for man, there can be no doubt, for in this way it is applied by Christ himself; and from it we may gather this general conclusion, that salvation is of the Lord. The Israelites must have perished in the wilderness, had not God fed them with bread from heaven; and every human soul must have perished, had not Jesus Christ come down from heaven, and given himself for the life of the world. 2. God would have the Israelites continually dependent on himself for all their supplies; but he would make them, in a certain way, workers with him. He provided the manna; they gathered and ate it. The first was God's work; the latter, their own. They could not produce the manna, and God would not gather it for them. Thus the providence of God appears in such a way as to secure the co-operation of man. Though man should plant and water, yet it is God who giveth the increase. But if man neither plant nor water, God will give no increase. We cannot do God's work, and he will not do ours. Let us, therefore, both in things spiritual and temporal, be workers together with Him. 3. This daily supply of the manna probably gave rise to that petition, Give us to-day our daily bread. It is worthy of remark, 1. That what was left over night contrary to the command of God bred worms and stank; 2. That a double portion was gathered on the day preceding the Sabbath; 3. That this alone continued wholesome on the following day; and, 4. That none fell on the Sabbath! Hence we find that the Sabbath was considered a Divine institution previously to the giving of the Mosaic law; and that God continued to honor that day by permitting no manna to fall during its course. Whatever is earned on the Sabbath is a curse in a man's property. They who Will be rich, fall into temptation and into a snare, etc.; for, using illicit means to acquire lawful things, they bring God's curse upon themselves, and are drowned in destruction and perdition. Reader, dost thou work on the Sabbath to increase thy property? See thou do it not! Property acquired in this way will be a curse both to thee and to thy posterity. 4. To show their children and children's children what God had done for their fathers, a pot of manna was laid up before the testimony. We should remember our providential and gracious deliverances in such a way as to give God the praise of his own grace. An ungrateful heart is always associated with an unbelieving mind and an unholy life. Like Israel, we should consider with what bread God has fed our fathers, and see that we have the same; the same Christ - the bread of life, the same doctrines, the same ordinances, and the same religious experience. How little are we benefited by being Protestants, if we be not partakers of the Protestant faith! And how useless will even that faith be to us, if we hold the truth in unrighteousness. Our fathers had religion enough to enable them to burn gloriously for the truth of God! Reader, hast thou so much of the life of God in thy soul, that thou couldst burn to ashes at the stake rather than lose it? In a word, couldst thou be a martyr? Or hast thou so little grace to lose, that thy life would be more than an equivalent for thy loss? Where is the manna on which thy fathers fed?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:36
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Clarke
- Jesus
- English
- Redeemer
- Lord
- Him
- Sabbath
- Reader
- Like Israel
- Protestants
Exposition: Exodus 16:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now an omer is the tenth part of an ephah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
23
Generated editorial witnesses
13
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Eze 30:15
- Eze 30:16
- Num 33:10
- Num 33:11
- Exodus 16:1
- Exodus 16:2
- Exodus 16:3
- Exodus 16:4
- Exodus 16:5
- Exodus 16:6
- Heb 1:3
- Exodus 16:7
- Exodus 16:8
- Exodus 16:9
- Exodus 16:10
- Exodus 16:11
- Exodus 16:12
- Num 11:31
- Num 11:32
- Exodus 16:13
- Exodus 16:14
- John 6:31-58
- Exodus 16:15
- 2Kgs 6:25
- Lev 27:16
- Eze 45:11
- Eze 45:13
- Eze 45:14
- 2Kgs 7:1
- 2Kgs 7:16
- 2Kgs 7:18
- Lev 14:10
- Lev 14:12
- Exodus 16:16
- Exodus 16:17
- 2Cor 8:15
- Exodus 16:18
- Exodus 16:19
- Exodus 16:20
- Exodus 16:21
- Exodus 16:22
- Exodus 16:23
- Exodus 16:24
- Exodus 16:25
- Exodus 16:26
- Exodus 16:27
- Exodus 16:28
- Act 1:12
- Num 35:3
- Num 35:4
- Exodus 16:29
- Exodus 16:30
- Exodus 16:31
- Exodus 16:32
- Exodus 16:33
- Exodus 16:34
- Exodus 16:35
- Exodus 16:36
Named authorities or texts surfaced in commentary
- Clarke
- Moses
- Elim
- Sin
- Lord
- Sinai
- Dr
- Mr
- Ijar
- Rameses
- Concerning Mount Sinai
- Egypt
- Aaron
- Jesus
- St
- Lord Jesus
- Viz
- Congregation
- Lo
- Hebrews
- Pharaoh
- Israel
- Josephus
- Septuagint
- Vulgate
- Hasselquist
- Travels
- Ciel
- Ludolf
- Bishop Patrick
- Scheuchzer
- See Parkhurst
- Maillet
- Alexandria
- Europe
- Pellow
- So
- Scripture
- Israelites
- September
- Barbary
- Shaw
- Nile
- Mount Carmel
- April
- March
- Whitsuntide
- Arabia Petraea
- Jericho
- Russel
- June
- Behold
- Omer
- English
- Jehoram
- Parkhurst
- The Ephah
- The Kab
- The Homer
- The Bath
- The Seah
- The Hin
- Bishop Cumberland
- The Log
- Amalekites
- Ovid
- Paul
- Ray
- Maker
- Sabbath
- Law
- Saturday
- Rabbi Solomon
- Jewish Sabbath
- The Christians
- Sunday
- Solomon
- Jew
- Christianity
- Fabyan
- Chronicles
- Tewkysbury
- Satyrday
- Gloucetyr
- Sonday
- Monday
- Manna
- Ezra
- Jews
- Redeemer
- Him
- Reader
- Like Israel
- Protestants
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Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Exodus 16:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 16:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness