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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter gives us an account of the victualling of the camp of Israel. I. Their complaint for want of bread, ver. 1-3. II. The notice God gave them beforehand of the provision he intended to make for them, ver. 4-12. III. The sending of the manna, ver. 13-15. IV. The laws and orders concerning the manna. 1. That they should gather it daily for their daily bread, ver. 16-21. 2. That they should gather a double portion on the sixth day, ver. 22-26. 3. That they should expect none on the seventh day, ver. 27-31. 4. That they should preserve a pot of it for a memorial, ver. 32, &c.
Adam Clarke: Commentary on the Bible - 1831
The Israelites journey from Elim, and come to the wilderness of Sin, Exo 16:1. They murmur for lack of bread, Exo 16:2, Exo 16:3. God promises to rain bread from heaven for them, Exo 16:4, of which they were to collect a double portion on the sixth day, Exo 16:5. A miraculous supply of flesh in the evening and bread in the morning, promised, Exo 16:6-9. The glory of the Lord appears in the cloud, Exo 16:10. Flesh and bread promised as a proof of God's care over them, Exo 16:11, Exo 16:12. Quails come and cover the whole camp, Exo 16:13. And a dew fell which left a small round substance on the ground, which Moses tells them was the bread which God had sent, Exo 16:14, Exo 16:15. Directions for gathering it, Exo 16:16. The Israelites gather each an omer, Exo 16:17, Exo 16:18. They are directed to leave none of it till the next day, Exo 16:19; which some neglecting, it become putrid, Exo 16:20. They gather it every morning, because it melted when the sun waxed hot, Exo 16:21. Each person gathers two omers on the sixth day, Exo 16:22. Moses commands them to keep the seventh as a Sabbath to the Lord, Exo 16:23. What was laid up for the Sabbath did not putrefy, Exo 16:24. Nothing of it fell on that day, hence the strict observance of the Sabbath was enjoined, Exo 16:25-30. The Israelites name the substance that fell with the dew manna; its appearance and taste described, Exo 16:31. An omer of the manna is commanded to be laid up for a memorial of Jehovah's kindness, Exo 16:32-34. The manna now sent continued daily for the space of forty years, Exo 16:35. How much an omer contained, Exo 16:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 16:1, The Israelites come to Sin, and murmur for want of bread; Exo 16:4, God promises them bread and flesh from heaven, and they are rebuked; Exo 16:13, Quails and manna are sent; Exo 16:16, The ordering of manna; Exo 16:25, It was not to be found on the sabbath; Exo 16:32, An omer of it is preserved.
John Gill
INTRODUCTION TO EXODUS 16
This chapter begins with an account of the journeying of the children of Israel from Elim to the wilderness of Sin, where they murmured for want of bread, Ex 16:1, when the Lord told Moses that he would rain bread from heaven for them, which Moses informed them of; and withal, that the Lord took notice of their murmurings, Ex 16:4 which promise the Lord fulfilled; and a description of the bread, and the name of it, are given, Ex 16:13, and some instructions are delivered out concerning the quantity of it to be gathered, Ex 16:16, the time of gathering and keeping it, Ex 16:19, the gathering a double quantity on the sixth day for that and the seventh day, with the reason of it, Ex 16:22 and a further description of it, Ex 16:31, and an order to preserve an omer of it in a pot, to be kept for generations to come, that it might be seen by them, Ex 16:32, and the chapter is concluded with observing, that this bread was ate by the Israelites forty years, even till they came to the borders of the land of Canaan, and the quantity they ate every day is observed what it was, Ex 16:35.
16:116:1: Չուեցին յԵղ՚իմայ, եւ եկին ամենայն ժողովուրդ որդւոցն Իսրայէլի յանապատն ՚ի Սին, որ է ընդ Եղ՚իմ եւ ընդ Սինա[633]։ Եւ յաւուր հինգետասաներորդի յերկրորդի ամսոյն ելանելոյ նոցա յերկրէն Եգիպտացւոց.[633] Ոմանք. Եւ յաւուրն հնգետա՛՛ ... ամսեանն ելա՛՛։
1 Իսրայէլացի ամբողջ ժողովուրդը Եղիմից ճանապարհ ընկաւ ու եկաւ Սին անապատը, որը գտնւում է Եղիմի ու Սինայի միջեւ:
16 Անոնք չուեցին Եղիմէն, Իսրայէլի բոլոր որդիները եկան Սին անապատը, որ Եղիմի ու Սինայի մէջտեղն է, իրենց Եգիպտոսի երկրէն ելլելուն երկրորդ ամսուան տասնըհինգերորդ օրը։
Չուեցին յԵղիմայ, եւ եկին ամենայն ժողովուրդ որդւոցն Իսրայելի յանապատն ի Սին, որ է ընդ Եղիմ եւ ընդ Սինա, յաւուր հնգետասաներորդի յերկրորդի ամսեան ելանելոյ նոցա յերկրէն Եգիպտացւոց:

16:1: Չուեցին յԵղ՚իմայ, եւ եկին ամենայն ժողովուրդ որդւոցն Իսրայէլի յանապատն ՚ի Սին, որ է ընդ Եղ՚իմ եւ ընդ Սինա[633]։ Եւ յաւուր հինգետասաներորդի յերկրորդի ամսոյն ելանելոյ նոցա յերկրէն Եգիպտացւոց.
[633] Ոմանք. Եւ յաւուրն հնգետա՛՛ ... ամսեանն ելա՛՛։
1 Իսրայէլացի ամբողջ ժողովուրդը Եղիմից ճանապարհ ընկաւ ու եկաւ Սին անապատը, որը գտնւում է Եղիմի ու Սինայի միջեւ:
16 Անոնք չուեցին Եղիմէն, Իսրայէլի բոլոր որդիները եկան Սին անապատը, որ Եղիմի ու Սինայի մէջտեղն է, իրենց Եգիպտոսի երկրէն ելլելուն երկրորդ ամսուան տասնըհինգերորդ օրը։
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16:11: И двинулись из Елима, и пришло всё общество сынов Израилевых в пустыню Син, что между Елимом и между Синаем, в пятнадцатый день второго месяца по выходе их из земли Египетской.
16:1 ἀπῆραν απαιρω remove; take away δὲ δε though; while ἐξ εκ from; out of Αιλιμ αιλιμ and; even ἤλθοσαν ερχομαι come; go πᾶσα πας all; every συναγωγὴ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness Σιν σιν who; what ἐστιν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Αιλιμ αιλιμ and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Σινα σινα Sina τῇ ο the δὲ δε though; while πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth ἡμέρᾳ ημερα day τῷ ο the μηνὶ μην.1 month τῷ ο the δευτέρῳ δευτερος second ἐξεληλυθότων εξερχομαι come out; go out αὐτῶν αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:1 וַ wa וְ and יִּסְעוּ֙ yyisʕˌû נסע pull out מֵֽ mˈē מִן from אֵילִ֔ם ʔêlˈim אֵילִם Elim וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come כָּל־ kol- כֹּל whole עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to מִדְבַּר־ miḏbar- מִדְבָּר desert סִ֔ין sˈîn סִין Sin אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בֵּין־ bên- בַּיִן interval אֵילִ֖ם ʔêlˌim אֵילִם Elim וּ û וְ and בֵ֣ין vˈên בַּיִן interval סִינָ֑י sînˈāy סִינַי Sinai בַּ ba בְּ in חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֥ר ʕāśˌār עָשָׂר -teen יֹום֙ yôm יֹום day לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second לְ lᵊ לְ to צֵאתָ֖ם ṣēṯˌām יצא go out מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:1. profectique sunt de Helim et venit omnis multitudo filiorum Israhel in desertum Sin quod est inter Helim et Sinai quintodecimo die mensis secundi postquam egressi sunt de terra AegyptiAnd they set forward from Elim, and all the multitude of the children of Israel came into the desert of Sin, which is between Elim and Sinai: the fifteenth day of the second month, after they came out of the land of Egypt.
1. 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.
16:1. And they set out from Elim. And the entire multitude of the sons of Israel arrived at the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, after they departed from the land of Egypt.
16:1. 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 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:

1: И двинулись из Елима, и пришло всё общество сынов Израилевых в пустыню Син, что между Елимом и между Синаем, в пятнадцатый день второго месяца по выходе их из земли Египетской.
16:1
ἀπῆραν απαιρω remove; take away
δὲ δε though; while
ἐξ εκ from; out of
Αιλιμ αιλιμ and; even
ἤλθοσαν ερχομαι come; go
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
Σιν σιν who; what
ἐστιν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Αιλιμ αιλιμ and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Σινα σινα Sina
τῇ ο the
δὲ δε though; while
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
ἡμέρᾳ ημερα day
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
δευτέρῳ δευτερος second
ἐξεληλυθότων εξερχομαι come out; go out
αὐτῶν αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:1
וַ wa וְ and
יִּסְעוּ֙ yyisʕˌû נסע pull out
מֵֽ mˈē מִן from
אֵילִ֔ם ʔêlˈim אֵילִם Elim
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
כָּל־ kol- כֹּל whole
עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
מִדְבַּר־ miḏbar- מִדְבָּר desert
סִ֔ין sˈîn סִין Sin
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בֵּין־ bên- בַּיִן interval
אֵילִ֖ם ʔêlˌim אֵילִם Elim
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
סִינָ֑י sînˈāy סִינַי Sinai
בַּ ba בְּ in
חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
יֹום֙ yôm יֹום day
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
לְ lᵊ לְ to
צֵאתָ֖ם ṣēṯˌām יצא go out
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:1. profectique sunt de Helim et venit omnis multitudo filiorum Israhel in desertum Sin quod est inter Helim et Sinai quintodecimo die mensis secundi postquam egressi sunt de terra Aegypti
And they set forward from Elim, and all the multitude of the children of Israel came into the desert of Sin, which is between Elim and Sinai: the fifteenth day of the second month, after they came out of the land of Egypt.
16:1. And they set out from Elim. And the entire multitude of the sons of Israel arrived at the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, after they departed from the land of Egypt.
16:1. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Через месяц по выходе их Египта (Чис 33:3) евреи пришли в пустыню Син, не прямо из Елима, а из стана, бывшего при море (Чис 33:10–11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-12: The Israelites Murmur for Bread.B. C. 1491.
1 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. 2 And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: 3 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. 4 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. 5 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. 6 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: 7 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? 8 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. 9 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. 10 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. 11 And the LORD spake unto Moses, saying, 12 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.
The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,
I. Their discontent and murmuring upon that occasion, v. 2, 3. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's vicegerents among them. 1. They count upon being killed in the wilderness--nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God," as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Ps. cvi. 7-13. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.
II. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;" but, quite contrary, he promises to rain bread upon them. Observe,
1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, v. 12. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, v. 4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Ps. civ. 14. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies to-morrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isa. xxvi. 10.
2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel (v. 9); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord (v. 10) was in answer to his prayer. They are called to come near, as Isa. i. 18, Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job xxxi. 13. (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on (v. 7, 8): "Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we." Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, v. 8, 12. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him (Deut. xxxii. 10); and, as to this instance, see Deut. viii. 3, He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna:-- [1.] By this you shall know that the Lord hath brought you out from the land of Egypt, v. 6. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, v. 3. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, John vi. 32. [2.] By this you shall know that I am the Lord your God, v. 12. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.
3. How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, v. 10. While Aaron was speaking, the glory of the Lord appeared in the cloud. The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.
Adam Clarke: Commentary on the Bible - 1831
16:1: The wilderness of Sin - This desert lies between Elim and Sinai, and from Elim, Dr. Shaw says, Mount Sinai can be seen distinctly. Mr. Ainsworth supposes that this wilderness had its name from a strong city of Egypt called Sin, near which it lay. See Eze 30:15, Eze 30:16. Before they came to the wilderness of Sin, they had a previous encampment by the Red Sea after they left Elim, of which Moses makes distinct mention Num 33:10, Num 33:11.
The fifteenth day of the second month - This was afterwards called Ijar, and they had now left Egypt one month, during which It is probable they lived on the provisions they brought with them from Rameses, though it is possible they might have had a supply from the seacoast. Concerning Mount Sinai, See Clarke's note on Exo 19:1.
Albert Barnes: Notes on the Bible - 1834
16:1: The the wilderness of Sin - The desert tract, called Debbet er Ramleh, extend nearly across the peninsula from the Wady Nasb in a south-easterly direction, between the limestone district of Et Tih and the granite of Sinai. The journey from the station at Elim, or even from that on the Red Sea, could be performed in a day: at that time the route was kept in good condition by the Egyptians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: am 2513, bc 1491, An, Ex, Is 1, Ijar
took: Exo 15:27; Num 33:10-12
Sin: This desert was traversed by Dr. Shaw in nine hours. He was all the day diverted by varieties of lizards and vipers, which abound there. Exo 17:1; Num 33:12; Eze 30:15, Eze 30:16
Carl Friedrich Keil and Franz Delitzsch
16:1
Quails and Manna in the Desert of Sin. - Ex 16:1. From Elim the congregation of Israel proceeded into the desert of Sin. According to Num 33:10, they encamped at the Red Sea between Elim and the desert of Sin; but this is passed over here, as nothing of importance happened there. Judging from the nature of the ground, the place of encampment at the Red Sea is to be found at the mouth of the Wady Taiyibeh. For the direct road from the W. Gharandel to Sinai, and the only practicable one for caravans, goes over the tableland between this wady and the Wady Useit to the upper end of the W. Taiyibeh, a beautiful valley, covered with tamarisks and shrubs, where good water may be found by digging, and which winds about between steep rocks, and opens to the sea at Ras Zelimeh. To the north of this the hills and rocks come close to the sea, but to the south they recede, and leave a sandy plain with numerous shrubs, which is bounded on the east by wild and rugged rocky formations, and stretches for three miles along the shore, furnishing quite space enough therefore for the Israelitish camp. It is about eight hours' journey from Wady Gharandel, so that by a forced march the Israelites might have accomplished it in one day. From this point they went "to the desert of Sin, which is between Elim and Sinai." The place of encampment here is doubtful. There are two roads that lead from W. Taiyibeh to Sinai: the lower, which enters the desert plain by the sea at the Murkha or Morcha well, not far from the mouth of the Wady eth Thafary, and from which you can either go as far as Tr by the sea-coast, and then proceed in a north-easterly direction to Sinai, or take a more direct road through Wady Shelll and Badireh into Wady Mukatteb and Feirn, and so on to the mountains of Horeb; and the upper road, first pointed out by Burckhardt and Robinson, which lies in a S.E. direction from W. Taiyibeh through W. Shubeikeh, across en elevated plain, then through Wady Humr to the broad sandy plain of el Debbe or Debbet en Nasb, thence through Wady Nasb to the plain of Debbet er Ramleh, which stretches far away to the east, and so on across the Wadys Chamile and Seich in almost a straight line to Horeb. One of these two roads the Israelites must have taken. The majority of modern writers have decided in favour of the lower road, and place the desert of Sin in the broad desert plain, which commences at the foot of the mountain that bounds the Wady Taiyibeh towards the south, and stretches along the sea-coast to Ras Muhammed, the southernmost point of the peninsula, the southern part of which is now called el Ka. The encampment of the Israelites in the desert of Sin is then supposed to have been in the northern part of this desert plain, where the well Murkha still furnishes a resting-place plentifully supplied with drinkable water. Ewald has thus represented the Israelites as following the desert of el Ka to the neighbourhood of Tr, and then going in a north-easterly direction to Sinai. But apart from the fact that the distance is too great for the three places of encampment mentioned in Num 33:12-14, and a whole nation could not possibly reach Rephidim in three stages by this route, it does not tally with the statement in Num 33:12, that the Israelites left the desert of Sin and went to Dofkah; so that Dofkah and the places that follow were not in the desert of Sin at all.
For these and other reasons, De Laborde, v. Raumer, and others suppose the Israelites to have gone from the fountain of Murkha to Sinai by the road which enters the mountains not far from this fountain through Wady Shelll, and so continues through Wady Mukatteb to Wady Fern (Robinson, i. p. 105). But this view is hardly reconcilable with the encampment of the Israelites "in the desert of Sin, which is between Elim and Sinai." For instance, the direct road from W. Gharandel (Elim) to Sinai does not touch the desert plain of el Ka at all, but turns away from it towards the north-east, so that it is difficult to understand how this desert could be said to lie between Elim and Sinai. For this reason, even Kurtz does not regard the clause "which is between Elim and Sinai" as pointing out the situation of the desert itself, but (contrary to the natural sense of the words) as a more exact definition of that part or point of the desert of Sin at which the road from Elim to Sinai crosses it. But nothing is gained by this explanation. There is no road from the place of encampment by the Red Sea in the Wady Taiyibeh by which a whole nation could pass along the coast to the upper end of this desert, so as to allow the Israelites to cross the desert on the way from Taiyibeh to the W. Shelll. As the mountains to the south of the W. Taiyibeh come so close to the sea again, that it is only at low water that a narrow passage is left (Burckhardt, p. 985), the Israelites would have been obliged to turn eastwards from the encampment by the Red Sea, to which they had no doubt gone for the sake of the water, and to go all round the mountain to get to the Murkha spring. This spring (according to Burckhardt, p. 983), "a small lake in the sandstone rock, close at the foot of the mountain") is "the principal station on this road," next to Ayun Musa and Gharandel; but the water is "of the worst description, partly from the moss, the bog, and the dirt with which the well is filled, but chiefly no doubt from the salt of the soil by which it is surrounded," and men can hardly drink it; whereas in the Wady Thafary, a mile (? five English miles) to the north-east of Murkha, there is a spring that "yields the only sweet water between Tor and Suez" (p. 982). Now, even if we were to assume that the Israelites pitched their camp, not by this, the only sweet water in the neighbourhood, but by the bad water of Murkha, the Murkah spring is not situated in the desert of el Ka, but only on the eastern border of it; so that if they proceeded thence into the Wady Shelll, and so on to the Wady Feirn, they would not have crossed the desert at all. In addition to this, although the lower road through the valley of Mukatteb is described by Burckhardt as "much easier and more frequented," and by Robinson as "easier" than the upper road across Nasseb (Nasb), there are two places in which it runs through very narrow defiles, by which a large body of people like the Israelites could not possibly have forced their way through to Sinai. From the Murkha spring, the way into the valley of Mukatteb is through "a wild mountain road," which is shut out from the eyes of the wanderer by precipitous rocks. "We got off our dromedaries," says Dieterici, ii. p. 27, "and left them to their own instinct and sure tread to climb the dangerous pass. We looked back once more at the desolate road which we had threaded between the rocks, and saw our dromedaries, the only signs of life, following a serpentine path, and so climbing the pass in this rocky theatre Nakb el Butera." Strauss speaks of this road in the following terms: "We went eastwards through a large plain, overgrown with shrubs of all kinds, and reached a narrow pass, only broad enough for one camel to go through, so that our caravan emerged in a very pictorial serpentine fashion. The wild rocks frowned terribly on every side." Moreover, it is only through a "terribly wild pass" that you can descend from the valley Mukatteb into the glorious valley of Feiran (Strauss, p. 128).
(Note: This pass is also mentioned by Graul (Reise ii. p. 226) as "a wild romantic mountain pass," and he writes respecting it, "For five minutes the road down was so narrow and steep, that the camels stept in fear, and we ourselves preferred to follow on foot. If the Israelites came up here on their way from the sea at Ras Zelime, the immense procession must certainly have taken a long time to get through the narrow gateway." To this we may add, that if Moses had led the people to Sinai through one of these narrow passes, they could not possibly have reached Sinai in a month from the desert of Sin, to say nothing of eight days, which was all that was left for them, if, as is generally supposed, and as Kurtz maintains, their stay at the place of encampment in the desert of Sin, where they arrived on the 15th day of the second month (Ex 16:1), lasted full seven days, and their arrival at Sinai took place on the first day of the third month. For if a pass is so narrow that only one camel can pass, not more than three men could walk abreast. Now if the people of Israel, consisting of two millions of men, had gone through such a pass, it would have taken at least twenty days for them all to pass through, as an army of 100,000 men, arranged three abreast, would reach 27 English miles; so that, supposing the pass to be not more than five minutes walk long, 100,000 Israelites would hardly go through in a day, to say nothing at all about their flocks and herds.)
For these reasons we must adopt Knobel's conclusions, and seek the desert of Sin in the upper road which leads from Gharandel to Sinai, viz., in the broad sandy table-land el Debbe or Debbet er Ramle, which stretches from the Tih mountains over almost the whole of the peninsula from N.W. to S.E. (vid., Robinson, i. 112), and in its south-eastern part touches the northern walls of the Horeb or Sinai range, which helps to explain the connection between the names Sin and Sinai, though the meaning "thorn-covered" is not established, but is merely founded upon the idea that סין has the same meaning as סנה. This desert table-land, which is essentially distinguished from the limestone formations of the Tih mountains, and the granite mass of Horeb, by its soil of sand and sandstone, stretches as far as Jebel Humr to the north-west, and the Wady Khamile and Barak to the south-west (vid., Robinson, i. p. 101, 102). Now, if this sandy table-land is to be regarded as the desert of Sin, we must look for the place of Israel's encampment somewhere in this desert, most probably in the north-western portion, in a straight line between Elim (Gharandel) and Sinai, possibly in Wady Nasb, where there is a well surrounded by palm-trees about six miles to the north-west of Sarbut el Khadim, with a plentiful supply of excellent water, which Robinson says was better than he had found anywhere since leaving the Nile (i. 110). The distance from W. Taiyibeh to this spot is not greater than that from Gharandel to Taiyibeh, and might therefore be accomplished in a hard day's march.
Geneva 1599
16:1 And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of (a) Sin, which [is] between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
(a) This is the eighth place in which they had camped, there is another place called Zin, which was the 33rd place in which they camped, and is also called Kadesh, (Num 33:36).
John Gill
16:1 And they took their journey from Elim,.... And came again to the Red sea, as appears from Num 33:10 perhaps to some bay or creek of it, which ran up from it, and lay in their way, and where for a short time they encamped to look at it, and recollect what had been done for them in bringing them through it; but as their stay here was short, and nothing of any importance or consequence happened, it is here omitted, and their next station is only observed:
and all the congregation of the children of Israel came unto the wilderness of Sin, which still bears the same name, as a late traveller (a) informs us, who passed through it, and says, we traversed these plains in nine hours, being all the way diverted with the sight of a variety of lizards and vipers, that are here in great numbers; and elsewhere (b) he says, that vipers, especially in the wilderness of Sin which might very properly be called "the inheritance of dragons", were very dangerous and troublesome, not only our camels, but the Arabs who attended them, running every moment the risk of being bitten. The Red sea, or the bay of it, they came to from Elim, according to Bunting (c) was six miles, and from thence to the wilderness of Sin, sixteen more. This is a different wilderness from that of Zin, which is written with a different letter, Num 20:1 and was on the other side of Mount Sinai, as this was the way to it, as follows:
which is between Elim and Sinai according to the above writer (d), it was twenty miles from Elim the Israelites travelled, and forty more ere they came to Sinai. Dr. Shaw (e) says, after traversing the plains in nine hours, we were near twelve hours in passing the many windings and difficult ways which lie beteen those deserts and these of Sinai; the latter consists of a beautiful plain more than a league in breadth, and nearly three in length:
on the fifteenth day of the second month, after their departing out of the land of Egypt; the month Ijar, as the Targum of Jonathan, which answers to part of April and part of May, and has its name from the beauty of the flowers, which appear at this time of the year: the Israelites were now come from thence a month or thirty days; for they came out the fifteenth of Abib or Nisan, and now it was the fifteenth of Ijar; and as the first day of this month, as Jarchi says, was on the first day of the week, this day must be so likewise; and yet sometimes the Jews say (f) this was a sabbath day.
(a) Shaw, p. 314. (b) lb p. 444. (c) Travels, p. 82. (d) Ib. (e) Travels, p. 314. (f) T. Bab. Sabbat, fol. 87. 2.
John Wesley
16:1 A month's provision, it seems, the host of Israel took with them out of Egypt, when they came thence on the 15th day of the first month, which, by the 15th day of the second month, was all spent.
Robert Jamieson, A. R. Fausset and David Brown
16:1 MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
they took their journey from Elim--where they had remained several days.
came unto the wilderness of Sin--It appears from Num. 32:1-42, that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremity of the peninsula. In its broadest part northward of Tur it is called El-Kaa, which is probably the desert of Sin [ROBINSON].
16:216:2: տրտնջեա՛ց ամենայն ժողովուրդ որդւոցն Իսրայէլի զՄովսիսէ եւ զԱհարոնէ յանապատի անդ։
2[35] Եգիպտացիների երկրից դուրս գալու երկրորդ ամսուայ տասնհինգերորդ օրը իսրայէլացի ողջ ժողովուրդը անապատում դժգոհեց Մովսէսից ու Ահարոնից: [35] 35. Եօթանասնից եւ հայերէն այլ հրատարակութիւններում 2-րդ համարն սկսւում է դժգոհեց-ից:
2 Իսրայէլի որդիները անապատին մէջ Մովսէսին ու Ահարոնին դէմ տրտունջ ըրին։
Տրտնջեաց ամենայն ժողովուրդ որդւոցն Իսրայելի զՄովսիսէ եւ զԱհարոնէ յանապատի անդ:

16:2: տրտնջեա՛ց ամենայն ժողովուրդ որդւոցն Իսրայէլի զՄովսիսէ եւ զԱհարոնէ յանապատի անդ։
2[35] Եգիպտացիների երկրից դուրս գալու երկրորդ ամսուայ տասնհինգերորդ օրը իսրայէլացի ողջ ժողովուրդը անապատում դժգոհեց Մովսէսից ու Ահարոնից:
[35] 35. Եօթանասնից եւ հայերէն այլ հրատարակութիւններում 2-րդ համարն սկսւում է դժգոհեց-ից:
2 Իսրայէլի որդիները անապատին մէջ Մովսէսին ու Ահարոնին դէմ տրտունջ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: И возроптало все общество сынов Израилевых на Моисея и Аарона в пустыне,
16:2 διεγόγγυζεν διαγογγυζω keep muttering πᾶσα πας all; every συναγωγὴ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron
16:2 וַו *wa וְ and יִּלֹּ֜ונוּילינו *yyillˈônû לון murmur כָּל־ kol- כֹּל whole עֲדַ֧ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
16:2. et murmuravit omnis congregatio filiorum Israhel contra Mosen et contra Aaron in solitudineAnd all the congregation of the children of Israel murmured against Moses and Aaron in the wilderness.
2. And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness:
16:2. And the entire congregation of the sons of Israel murmured against Moses and Aaron in the wilderness.
16:2. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:

2: И возроптало все общество сынов Израилевых на Моисея и Аарона в пустыне,
16:2
διεγόγγυζεν διαγογγυζω keep muttering
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
16:2
וַו
*wa וְ and
יִּלֹּ֜ונוּילינו
*yyillˈônû לון murmur
כָּל־ kol- כֹּל whole
עֲדַ֧ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵי־ bᵊnê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַל־ ʕal- עַל upon
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
16:2. et murmuravit omnis congregatio filiorum Israhel contra Mosen et contra Aaron in solitudine
And all the congregation of the children of Israel murmured against Moses and Aaron in the wilderness.
16:2. And the entire congregation of the sons of Israel murmured against Moses and Aaron in the wilderness.
16:2. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Ропот направлен против обоих братьев — их божественного посланничества: «вывели нас в пустыню» (ср. 3:10), а вместе с тем и против самого Всевышнего, призвавшего Моисея и Аарона. Кроме прихоти (Пс 77:18; 105:14), основанием для ропота является боязнь голодной смерти, более мучительной, чем смерть от египетских казней в состоянии полного материального довольства: «сидели у котлов мясных» (ср. Чис 11:4–5).
Adam Clarke: Commentary on the Bible - 1831
16:2: 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.
Albert Barnes: Notes on the Bible - 1834
16:2: Murmured - The want of food was first felt after six weeks from the time of the departure from Egypt, see Exo 16:1 : we have no notice pRev_iously of any deficiency of bread.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: Exo 15:24; Gen 19:4; Psa 106:7, Psa 106:13, Psa 106:25; Co1 10:10
Carl Friedrich Keil and Franz Delitzsch
16:2
Here, in this arid sandy waste, the whole congregation murmured against Moses and Aaron on account of the want of food. What they brought with them from Egypt had been consumed in the 30 days that had elapsed since they came out (Ex 16:1). In their vexation the people expressed the wish that they had died in Egypt by the flesh-pot, in the midst of plenty, "by the hand of Jehovah," i.e., by the last plague which Jehovah sent upon Egypt, rather than here in the desert of slow starvation. The form ויּלּינוּ is a Hiphil according to the consonants, and should be pointed ילּינוּ, from הלּין for הלין (see Ges. 72, Anm. 9, and Ewald, 114c.). As the want really existed, Jehovah promised them help (Ex 16:4). He would rain bread from heaven, which the Israelites should gather every day for their daily need, to try the people, whether they would walk in His law or not. In what the trial was to consist, is briefly indicated in Ex 16:5 : "And it will come to pass on the sixth day (of the week), that they will prepare what they have brought, and it will be double what they gather daily." The meaning is, that what they gathered and brought into their tents on the sixth day of the week, and made ready for eating, would be twice as much as what they gathered on every other day; not that Jehovah would miraculously double what was brought home on the sixth day, as Knobel interprets the words in order to make out a discrepancy between Ex 16:5 and Ex 16:22. הכין, to prepare, is to be understood as applying partly to the measuring of what had been gathered (Ex 16:18), and partly to the pounding and grinding of the grains of manna into meal (Num 11:8). In what respect this was a test for the people, is pointed out in Ex 16:16. Here, in Ex 16:4 and Ex 16:5, the promise of God is only briefly noticed, and its leading points referred to; it is described in detail afterwards, in the communications which Moses and Aaron make to the people. In Ex 16:6, Ex 16:7, they first tell the people, "At even, then shall ye know that Jehovah hath brought you out of Egypt; and in the morning, then shall ye see the glory of the Lord." Bearing in mind the parallelism of the clauses, we obtain this meaning, that in the evening and in the morning the Israelites would perceive the glory of the Lord, who had brought them out of Egypt. "Seeing" is synonymous with "knowing." Seeing the glory of Jehovah did not consist in the sight of the glory of the Lord which appeared in the cloud, as mentioned in Ex 16:10, but in their perception or experience of that glory in the miraculous gift of flesh and bread (Ex 16:8, cf. Num 14:22). "By His hearing" (בּשׁמעו), i.e., because He has heard, "your murmuring against Jehovah ("Against Him" in Ex 16:8, as in Gen 19:24); for what are we, that ye murmur against us?" The murmuring of the people against Moses and Aaron as their leaders really affected Jehovah as the actual guide, and not Moses and Aaron, who had only executed His will. Jehovah would therefore manifest His glory to the people, to prove to them that He had heard their murmuring. The announcement of this manifestation of God is more fully explained to the people by Moses in Ex 16:8, and the explanation is linked on to the leading clause in Ex 16:7 by the words, "when He giveth," etc. Ye shall see the glory of Jehovah, when Jehovah shall give you, etc.
John Gill
16:2 And the whole congregation of the children of Israel murmured,.... For want of bread; for the Targum of Jonathan says, that day the dough ceased they brought of Egypt, on which, and the unleavened cakes they had lived thirty days; and for a longer space of time it was not sufficient, as Josephus (g) and other Jewish writers (h) observe; and now it was all spent, and they were in the utmost distress for bread, and fall a murmuring as they were used to do, when in any distress, even the whole congregation of them, at least the far greater part; some few might be excepted, as Caleb and Joshua, and some others: and they
murmured against Moses and Aaron in the wilderness; in the wilderness of Sin, where they were, and where no corn was to be had to make bread of; and their murmuring was not only against Moses, as before when they wanted water, but against Aaron also, who were jointly concerned in bringing them out of Egypt. It is a common case, when things do not go so well as to be wished for in church or state, for people to murmur against their governors, ecclesiastic or civil, and lay all the blame to them.
(g) Antiqu. l. 2. c. 15. sect. 1. (h) Seder Olam Rabba, c. 5. p. 17.
John Wesley
16:2 Then the whole congregation murmured against Moses and Aaron - God's viceregents among them.
Robert Jamieson, A. R. Fausset and David Brown
16:2 the whole congregation . . . murmured against Moses and Aaron--Modern travellers through the desert of Sinai are accustomed to take as much as is sufficient for the sustenance of men and beasts during forty days. The Israelites having been rather more than a month on their journey, their store of corn or other provisions was altogether or nearly exhausted; and there being no prospect of procuring any means of subsistence in the desert, except some wild olives and wild honey (Deut 32:13), loud complaints were made against the leaders.
16:316:3: Եւ ասեն ցնոսա որդիքն Իսրայէլի. Լա՛ւ էր թէ մեռեալ էաք հարուածովքն ՚ի Տեառնէ յերկրին Եգիպտացւոց. մինչ նստէաք առ կաթսայ մսոյն, եւ ուտէաք հաց յագ. քան հանէք զմեզ յանապատս յայս, սպանանե՛լ զամենայն ժողովուրդս ՚ի սովոյ[634]։ [634] Ոմանք. Մինչեւ նստէաք առ կատսայս։
3 Իսրայէլացիներն ասացին նրանց. «Աւելի լաւ կը լինէր Տիրոջ հարուածների զոհը դառնայինք Եգիպտացիների երկրում, երբ մսով լի կաթսաների մօտ էինք նստում ու կուշտ հաց ուտում, քան բերէիք մեզ այս անապատը, որ ողջ ժողովրդին սովամահ անէք»:
3 Իսրայէլին որդիները ըսին անոնց. «Երանի՜ թէ Տէրոջը ձեռքով մեռած ըլլայինք Եգիպտոսի մէջ, երբ մսի կաթսաներուն քովը նստած էինք ու կուշտ հաց կ’ուտէինք. քանզի մեզ այս անապատը հանեցիք, որ բոլոր այս ժողովուրդը անօթութենէ մեռցնէք»։
Եւ ասեն ցնոսա որդիքն Իսրայելի. Լաւ էր թէ մեռեալ էաք [207]հարուածովքն ի Տեառնէ`` յերկրին Եգիպտացւոց, մինչ նստէաք առ կաթսայս մսոյն եւ ուտէաք հաց յագ, քան հանէք զմեզ յանապատս յայս` սպանանել զամենայն ժողովուրդս ի սովոյ:

16:3: Եւ ասեն ցնոսա որդիքն Իսրայէլի. Լա՛ւ էր թէ մեռեալ էաք հարուածովքն ՚ի Տեառնէ յերկրին Եգիպտացւոց. մինչ նստէաք առ կաթսայ մսոյն, եւ ուտէաք հաց յագ. քան հանէք զմեզ յանապատս յայս, սպանանե՛լ զամենայն ժողովուրդս ՚ի սովոյ[634]։
[634] Ոմանք. Մինչեւ նստէաք առ կատսայս։
3 Իսրայէլացիներն ասացին նրանց. «Աւելի լաւ կը լինէր Տիրոջ հարուածների զոհը դառնայինք Եգիպտացիների երկրում, երբ մսով լի կաթսաների մօտ էինք նստում ու կուշտ հաց ուտում, քան բերէիք մեզ այս անապատը, որ ողջ ժողովրդին սովամահ անէք»:
3 Իսրայէլին որդիները ըսին անոնց. «Երանի՜ թէ Տէրոջը ձեռքով մեռած ըլլայինք Եգիպտոսի մէջ, երբ մսի կաթսաներուն քովը նստած էինք ու կուշտ հաց կ’ուտէինք. քանզի մեզ այս անապատը հանեցիք, որ բոլոր այս ժողովուրդը անօթութենէ մեռցնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: и сказали им сыны Израилевы: о, если бы мы умерли от руки Господней в земле Египетской, когда мы сидели у котлов с мясом, когда мы ели хлеб досыта! ибо вывели вы нас в эту пустыню, чтобы всё собрание это уморить голодом.
16:3 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὄφελον οφελον obliged ἀπεθάνομεν αποθνησκω die πληγέντες πλησσω plague; strike ὑπὸ υπο under; by κυρίου κυριος lord; master ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ὅταν οταν when; once ἐκαθίσαμεν καθιζω sit down; seat ἐπὶ επι in; on τῶν ο the λεβήτων λεβης the κρεῶν κρεας meat καὶ και and; even ἠσθίομεν εσθιω eat; consume ἄρτους αρτος bread; loaves εἰς εις into; for πλησμονήν πλησμονη repletion; satisfaction ὅτι οτι since; that ἐξηγάγετε εξαγω lead out; bring out ἡμᾶς ημας us εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness ταύτην ουτος this; he ἀποκτεῖναι αποκτεινω kill πᾶσαν πας all; every τὴν ο the συναγωγὴν συναγωγη gathering ταύτην ουτος this; he ἐν εν in λιμῷ λιμος famine; hunger
16:3 וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִֽי־ mˈî- מִי who יִתֵּ֨ן yittˌēn נתן give מוּתֵ֤נוּ mûṯˈēnû מות die בְ vᵊ בְּ in יַד־ yaḏ- יָד hand יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in שִׁבְתֵּ֨נוּ֙ šivtˈēnû ישׁב sit עַל־ ʕal- עַל upon סִ֣יר sˈîr סִיר pot הַ ha הַ the בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh בְּ bᵊ בְּ in אָכְלֵ֥נוּ ʔoḵlˌēnû אכל eat לֶ֖חֶם lˌeḥem לֶחֶם bread לָ lā לְ to שֹׂ֑בַע śˈōvaʕ שֹׂבַע satiety כִּֽי־ kˈî- כִּי that הֹוצֵאתֶ֤ם hôṣēṯˈem יצא go out אֹתָ֨נוּ֙ ʔōṯˈānû אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לְ lᵊ לְ to הָמִ֛ית hāmˈîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the קָּהָ֥ל qqāhˌāl קָהָל assembly הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בָּ bā בְּ in † הַ the רָעָֽב׃ ס rāʕˈāv . s רָעָב hunger
16:3. dixeruntque ad eos filii Israhel utinam mortui essemus per manum Domini in terra Aegypti quando sedebamus super ollas carnium et comedebamus panes in saturitate cur eduxistis nos in desertum istud ut occideretis omnem multitudinem fameAnd 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 over the fleshpots, and ate bread to the full: Why have you brought us into this desert, that you might destroy all the multitude with famine?
3. and the children of Israel said unto them, Would that we had died by the hand of the LORD 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.
16:3. And the sons of Israel said to them: “If only we had died by the hand of the Lord in the land of Egypt, when we sat around bowls of meat and ate bread until filled. Why have you led us away, into this desert, so that you might kill the entire multitude with famine?”
16:3. 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.
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:

3: и сказали им сыны Израилевы: о, если бы мы умерли от руки Господней в земле Египетской, когда мы сидели у котлов с мясом, когда мы ели хлеб досыта! ибо вывели вы нас в эту пустыню, чтобы всё собрание это уморить голодом.
16:3
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ὄφελον οφελον obliged
ἀπεθάνομεν αποθνησκω die
πληγέντες πλησσω plague; strike
ὑπὸ υπο under; by
κυρίου κυριος lord; master
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ὅταν οταν when; once
ἐκαθίσαμεν καθιζω sit down; seat
ἐπὶ επι in; on
τῶν ο the
λεβήτων λεβης the
κρεῶν κρεας meat
καὶ και and; even
ἠσθίομεν εσθιω eat; consume
ἄρτους αρτος bread; loaves
εἰς εις into; for
πλησμονήν πλησμονη repletion; satisfaction
ὅτι οτι since; that
ἐξηγάγετε εξαγω lead out; bring out
ἡμᾶς ημας us
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ταύτην ουτος this; he
ἀποκτεῖναι αποκτεινω kill
πᾶσαν πας all; every
τὴν ο the
συναγωγὴν συναγωγη gathering
ταύτην ουτος this; he
ἐν εν in
λιμῷ λιμος famine; hunger
16:3
וַ wa וְ and
יֹּאמְר֨וּ yyōmᵊrˌû אמר say
אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִֽי־ mˈî- מִי who
יִתֵּ֨ן yittˌēn נתן give
מוּתֵ֤נוּ mûṯˈēnû מות die
בְ vᵊ בְּ in
יַד־ yaḏ- יָד hand
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
שִׁבְתֵּ֨נוּ֙ šivtˈēnû ישׁב sit
עַל־ ʕal- עַל upon
סִ֣יר sˈîr סִיר pot
הַ ha הַ the
בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh
בְּ bᵊ בְּ in
אָכְלֵ֥נוּ ʔoḵlˌēnû אכל eat
לֶ֖חֶם lˌeḥem לֶחֶם bread
לָ לְ to
שֹׂ֑בַע śˈōvaʕ שֹׂבַע satiety
כִּֽי־ kˈî- כִּי that
הֹוצֵאתֶ֤ם hôṣēṯˈem יצא go out
אֹתָ֨נוּ֙ ʔōṯˈānû אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּדְבָּ֣ר mmiḏbˈār מִדְבָּר desert
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לְ lᵊ לְ to
הָמִ֛ית hāmˈîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
קָּהָ֥ל qqāhˌāl קָהָל assembly
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בָּ בְּ in
הַ the
רָעָֽב׃ ס rāʕˈāv . s רָעָב hunger
16:3. dixeruntque ad eos filii Israhel utinam mortui essemus per manum Domini in terra Aegypti quando sedebamus super ollas carnium et comedebamus panes in saturitate cur eduxistis nos in desertum istud ut occideretis omnem multitudinem fame
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 over the fleshpots, and ate bread to the full: Why have you brought us into this desert, that you might destroy all the multitude with famine?
16:3. And the sons of Israel said to them: “If only we had died by the hand of the Lord in the land of Egypt, when we sat around bowls of meat and ate bread until filled. Why have you led us away, into this desert, so that you might kill the entire multitude with famine?”
16:3. 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.
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Adam Clarke: Commentary on the Bible - 1831
16:3: 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.
Albert Barnes: Notes on the Bible - 1834
16:3: By the hand of the Lord - This evidently refers to the plagues, especially the last, in Egypt: the death which befell the Egyptians appeared to the people preferable to the sufferings of famine.
Flesh pots, and ... bread - These expressions prove that the servile labors to which they had been subjected did not involve privations: they were fed abundantly, either by the officials of Pharaoh, or more probably by the produce of their own fertile district.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: Would: Num 20:3-5; Deu 28:67; Jos 7:7; Sa2 18:33; Lam 4:9; Act 26:29; Co1 4:8; Co2 11:1
we had: Num 11:15, Num 14:2; Job 3:1, Job 3:10, Job 3:20; Jer 20:14-18; Jon 4:8, Jon 4:9
flesh: Exo 2:23; Num 11:4, Num 11:5
to kill: Exo 5:21, Exo 17:3; Num 16:13, Num 16:41
hunger: Deu 8:3; Jer 2:6; Lam 4:9
Geneva 1599
16:3 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 (b) 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.
(b) It is a hard thing for the flesh not to complain against God when the stomach is empty.
John Gill
16:3 And the children of Israel said unto them,.... They not only inwardly murmured, and privately complained among themselves, but they spoke out their complaints, and that in a very extravagant manner:
would to God we had died by the hand of the Lord in the land of Egypt; by one of the plagues, or some such like plague as were inflicted on the Egyptians, which killed many of them, and particularly the hailstorm and plague on the firstborn; suggesting that death, even by the hand of the Lord, whether in an ordinary or extraordinary way, was more eligible than their present circumstances: when we sat by the fleshpots, and when we did eat bread to the full; which is an exaggeration of their former circumstances, and the happiness of them, in order to aggravate the misery of their present ones; for it can hardly be thought strictly true, that while they were in hard bondage in Egypt, they had often flesh in their pots, and leisure time to sit and attend them, either the boiling of it in them, or the eating of it when served up in dishes at the table; which they seem to boast of, as if they had several dishes of meat at table, and sat in great splendour, and took a great deal of time to regale themselves, and when they indulged themselves to satiety, having fulness of bread and all provisions:
for ye have brought us forth into this wilderness, to kill this whole assembly with hunger: but there was no danger of that at present, since they had so many flocks and herds with them; though indeed so large a number would soon have ate them up, and which could not so comfortably be fed upon without bread; and, besides, these they did not choose to slay, unless under great necessity, which they reserved for sacrifice, and for an increase.
John Wesley
16:3 They so undervalue their deliverance, that they wish, they had died in Egypt, nay, and died by the hand of the Lord too. That is, by some of the plagues which cut off the Egyptians; as if it were not the hand of the Lord, but of Moses only, that brought them into this wilderness. 'Tis common for people to say of that pain, or sickness, which they see not second causes of, It is what pleaseth God, as if that were not so likewise which comes by the hand of man, or some visible accident. We cannot suppose they had any great plenty in Egypt, how largely soever they now talk of the flesh - pots, nor could they fear dying for want in the wilderness while they had their flocks and herds with them; but discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers.
Robert Jamieson, A. R. Fausset and David Brown
16:3 Would to God we had died by the hand of the Lord in the land of Egypt--How unreasonable and absurd the charge against Moses and Aaron! how ungrateful and impious against God! After all their experience of the divine wisdom, goodness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But the expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present--that the Comforter was not then given--and that they were destitute of all visible means of sustenance and cut off from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness and freely admit their sin in so doing, we can be at no loss for a reason why those who had all their lives been accustomed to walk by sight should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by faith. Do not even we find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [FISK]. (See 1Cor 10:11-12).
16:416:4: Եւ ասէ Տէր ցՄովսէս. Ահա ես տեղացի՛ց ձեզ հաց յերկնից. եւ ելցէ՛ ժողովուրդ իմ եւ ժողովեսցեն զօրըստօրէն, զի փորձեցից զնոսա՝ եթէ գնայցե՞ն յօրէնս իմ, թէ ոչ։
4 Տէրն ասաց Մովսէսին. «Ահա ես ձեզ հաց կը թափեմ երկնքից: Իմ ժողովուրդը թող վեր կենայ ու այն հաւաքի, ինչքան անհրաժեշտ է իւրաքանչիւր օրուայ համար: Ես այդ կերպ կը փորձեմ նրանց, թէ կ’ենթարկուե՞ն իմ օրէնքներին, թէ ո՞չ:
4 Տէրը ըսաւ Մովսէսին. «Ահա ես ձեզի երկնքէն հաց պիտի տեղամ եւ ժողովուրդը պիտի ելլէ ու օրէ օր հաւաքէ ամէն մէկ օրուան պէտք եղածը, որպէս զի փորձեմ զանոնք թէ իմ օրէնքիս համեմատ պիտի քալե՞ն թէ ոչ։
Եւ ասէ Տէր ցՄովսէս. Ահա ես տեղացից ձեզ հաց յերկնից, եւ ելցէ ժողովուրդ [208]իմ եւ ժողովեսցեն զօրըստօրէն, զի փորձեցից զնոսա եթէ գնայցե՞ն յօրէնս իմ եթէ ոչ:

16:4: Եւ ասէ Տէր ցՄովսէս. Ահա ես տեղացի՛ց ձեզ հաց յերկնից. եւ ելցէ՛ ժողովուրդ իմ եւ ժողովեսցեն զօրըստօրէն, զի փորձեցից զնոսա՝ եթէ գնայցե՞ն յօրէնս իմ, թէ ոչ։
4 Տէրն ասաց Մովսէսին. «Ահա ես ձեզ հաց կը թափեմ երկնքից: Իմ ժողովուրդը թող վեր կենայ ու այն հաւաքի, ինչքան անհրաժեշտ է իւրաքանչիւր օրուայ համար: Ես այդ կերպ կը փորձեմ նրանց, թէ կ’ենթարկուե՞ն իմ օրէնքներին, թէ ո՞չ:
4 Տէրը ըսաւ Մովսէսին. «Ահա ես ձեզի երկնքէն հաց պիտի տեղամ եւ ժողովուրդը պիտի ելլէ ու օրէ օր հաւաքէ ամէն մէկ օրուան պէտք եղածը, որպէս զի փորձեմ զանոնք թէ իմ օրէնքիս համեմատ պիտի քալե՞ն թէ ոչ։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: И сказал Господь Моисею: вот, Я одождю вам хлеб с неба, и пусть народ выходит и собирает ежедневно, сколько нужно на день, чтобы Мне испытать его, будет ли он поступать по закону Моему, или нет;
16:4 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ὕω υω you ἄρτους αρτος bread; loaves ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ὁ ο the λαὸς λαος populace; population καὶ και and; even συλλέξουσιν συλλεγω collect τὸ ο the τῆς ο the ἡμέρας ημερα day εἰς εις into; for ἡμέραν ημερα day ὅπως οπως that way; how πειράσω πειραζω try; test αὐτοὺς αυτος he; him εἰ ει if; whether πορεύσονται πορευομαι travel; go τῷ ο the νόμῳ νομος.1 law μου μου of me; mine ἢ η or; than οὔ ου not
16:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses הִנְנִ֨י hinnˌî הִנֵּה behold מַמְטִ֥יר mamṭˌîr מטר rain לָכֶ֛ם lāḵˈem לְ to לֶ֖חֶם lˌeḥem לֶחֶם bread מִן־ min- מִן from הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and יָצָ֨א yāṣˌā יצא go out הָ hā הַ the עָ֤ם ʕˈām עַם people וְ wᵊ וְ and לָֽקְטוּ֙ lˈāqᵊṭû לקט gather דְּבַר־ dᵊvar- דָּבָר word יֹ֣ום yˈôm יֹום day בְּ bᵊ בְּ in יֹומֹ֔ו yômˈô יֹום day לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of אֲנַסֶּ֛נּוּ ʔᵃnassˈennû נסה try הֲ hᵃ הֲ [interrogative] יֵלֵ֥ךְ yēlˌēḵ הלך walk בְּ bᵊ בְּ in תֹורָתִ֖י ṯôrāṯˌî תֹּורָה instruction אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not
16:4. dixit autem Dominus ad Mosen ecce ego pluam vobis panes de caelo egrediatur populus et colligat quae sufficiunt per singulos dies ut temptem eum utrum ambulet in lege mea an nonAnd the Lord said to Moses: Behold I will rain bread from heaven for you; let the people go forth, and gather what is sufficient for every day: that I may prove them whether they will walk in my law, or not.
4. Then said the LORD 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 no.
16:4. Then the Lord said to Moses: “Behold, I will rain down bread from heaven for you. Let the people go out and collect what is sufficient for each day, so that I may test them, as to whether or not they will walk in my law.
16:4. 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.
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:

4: И сказал Господь Моисею: вот, Я одождю вам хлеб с неба, и пусть народ выходит и собирает ежедневно, сколько нужно на день, чтобы Мне испытать его, будет ли он поступать по закону Моему, или нет;
16:4
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ὕω υω you
ἄρτους αρτος bread; loaves
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ο the
λαὸς λαος populace; population
καὶ και and; even
συλλέξουσιν συλλεγω collect
τὸ ο the
τῆς ο the
ἡμέρας ημερα day
εἰς εις into; for
ἡμέραν ημερα day
ὅπως οπως that way; how
πειράσω πειραζω try; test
αὐτοὺς αυτος he; him
εἰ ει if; whether
πορεύσονται πορευομαι travel; go
τῷ ο the
νόμῳ νομος.1 law
μου μου of me; mine
η or; than
οὔ ου not
16:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
הִנְנִ֨י hinnˌî הִנֵּה behold
מַמְטִ֥יר mamṭˌîr מטר rain
לָכֶ֛ם lāḵˈem לְ to
לֶ֖חֶם lˌeḥem לֶחֶם bread
מִן־ min- מִן from
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
יָצָ֨א yāṣˌā יצא go out
הָ הַ the
עָ֤ם ʕˈām עַם people
וְ wᵊ וְ and
לָֽקְטוּ֙ lˈāqᵊṭû לקט gather
דְּבַר־ dᵊvar- דָּבָר word
יֹ֣ום yˈôm יֹום day
בְּ bᵊ בְּ in
יֹומֹ֔ו yômˈô יֹום day
לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of
אֲנַסֶּ֛נּוּ ʔᵃnassˈennû נסה try
הֲ hᵃ הֲ [interrogative]
יֵלֵ֥ךְ yēlˌēḵ הלך walk
בְּ bᵊ בְּ in
תֹורָתִ֖י ṯôrāṯˌî תֹּורָה instruction
אִם־ ʔim- אִם if
לֹֽא׃ lˈō לֹא not
16:4. dixit autem Dominus ad Mosen ecce ego pluam vobis panes de caelo egrediatur populus et colligat quae sufficiunt per singulos dies ut temptem eum utrum ambulet in lege mea an non
And the Lord said to Moses: Behold I will rain bread from heaven for you; let the people go forth, and gather what is sufficient for every day: that I may prove them whether they will walk in my law, or not.
16:4. Then the Lord said to Moses: “Behold, I will rain down bread from heaven for you. Let the people go out and collect what is sufficient for each day, so that I may test them, as to whether or not they will walk in my law.
16:4. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Горестное воспоминание: «ели хлеб досыта» не должно иметь места. Дан будет хлеб с неба, т. е. манна (ст. 15; Пс 77:24), в достаточном на каждый день количестве, и им будет напитан народ досыта (ст. 8; Пс 77:25). Ежедневное собирание манны напоминало евреям о всецелой зависимости их существования от Бога (Втор 8:16–17) и в то же время приучало к точному исполнению требования не заготовлять ее на другой день, кроме субботы (29). В этом отношении дарование манны является испытанием народа еврейского.
Adam Clarke: Commentary on the Bible - 1831
16:4: 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.
Albert Barnes: Notes on the Bible - 1834
16:4: That I may prove them - The trial consisted in the restriction to the supply of their daily wants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: I will rain: Psa 78:24, Psa 78:25, Psa 105:40; Joh 6:31, Joh 6:32; Co1 10:3
a certain rate every day: Heb. the portion of a day in his day, Neh 11:23; Pro 30:8; Mat 6:11, Mat 6:32, Mat 6:33; Luk 11:3
prove them: Exo 15:25; Deu 8:2, Deu 8:16; Jos 24:15
Geneva 1599
16:4 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 (c) day, that I may prove them, whether they will walk in my law, or no.
(c) To signify that they should patiently depend on God's providence from day to day.
John Gill
16:4 Then said the Lord unto Moses,.... Who no doubt had been praying to him, as was his usual manner, when the people were in distress and complained, and was heard and answered by him: behold:
I will rain bread from heaven for you; though they were a murmuring, rebellious, and ungrateful people, the Lord dealt kindly and bountifully with them; he did not rain fire and brimstone upon them, as on Sodom and Gomorrah, nor snares and an horrible tempest, as on the wicked; but what was desirable by them, and suitable to their present circumstances, even bread, which was what they wanted, and this ready prepared; for though they did dress it in different ways, yet it might be eaten without any preparation at all; and this it was promised should be rained down upon them, there should be great plenty of it; it should come as thick and as fast as a shower of rain, and lie around their camp ready at hand to take up; and this should not spring out of the earth as bread corn does, but come down from heaven; and being such a wonderful thing, a "behold" is prefixed unto it, denoting the marvellousness of it, as well as exciting attention to what was said: our Lord may seem to contradict this, when he says, Moses gave you not that bread from heaven, Jn 6:32, but the reconciliation is easy; for not to observe that it was God, and not Moses, that gave this bread, so though it came from the airy heavens, and along with the dew of it, where it was prepared perhaps by the ministry of angels, and therefore called the corn of heaven, and angels' bread, Ps 78:24, yet it came not from the heaven of heavens, the third heaven, from whence the true bread, the antitype of this, came, even our Lord Jesus Christ himself:
and the people shall go out, and gather a certain rate of it every day; or "the thing of the day in its day" (i), the bread day by day; to which our Lord may be thought to allude, when he directs his disciples to pray, give us this day our daily bread; as this would be rained every morning, the people were to go out of the camp, and gather it up for their daily use, and which was to be done every day:
that I may prove them, whether they will walk in my law or no; by this single instance of their obedience to his will in going out every morning to gather their bread, that should be rained for them, he proposed to try and prove their obedience to his law in all other respects; what regard would be had to it when it should be given, and what might be expected from them, and likewise whether they would depend upon his providence in this case also.
(i) "rem diei in die suo", Pagninus, Montanus, Munster, Vatablus, Fagius, Drusius.
John Wesley
16:4 Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Ps 104:14. But the people of Israel typifying the church of the first - born that are written in heaven, receiving their charters, laws and commissions from heaven, from heaven also they received their food. See what God designed in making this provision for them, that I may prove them whether they will walk in my law or no - Whether they will trust me, and whether they would serve him, and be ever faithful to so good a master.
Robert Jamieson, A. R. Fausset and David Brown
16:4 Then said the Lord unto Moses--Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance.
I will rain bread from heaven--Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Ps 78:24).
that I may prove them, whether they will walk in my law, or no--The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.
16:516:5: Եւ եղիցի յաւուրն վեցերորդի, պատրաստիցեն զոր ինչ բերիցենն. եւ եղիցի կրկին քան զայն, զոր օրըստօրէն ժողովիցեն։
5 Վեցերորդ օրը թող պատրաստեն նախորդ իւրաքանչիւր օրուայ համար հաւաքածի կրկնապատիկը»:
5 Վեցերորդ օրը բերածնին թող պատրաստեն։ Անիկա ամէն օրուանին կրկինը պէտք է ըլլայ»։
Եւ եղիցի յաւուրն վեցերորդի պատրաստեսցեն զոր ինչ բերիցենն, եւ եղիցի կրկին քան զայն զոր օրըստօրէն ժողովիցեն:

16:5: Եւ եղիցի յաւուրն վեցերորդի, պատրաստիցեն զոր ինչ բերիցենն. եւ եղիցի կրկին քան զայն, զոր օրըստօրէն ժողովիցեն։
5 Վեցերորդ օրը թող պատրաստեն նախորդ իւրաքանչիւր օրուայ համար հաւաքածի կրկնապատիկը»:
5 Վեցերորդ օրը բերածնին թող պատրաստեն։ Անիկա ամէն օրուանին կրկինը պէտք է ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: а в шестой день пусть заготовляют, что принесут, и будет вдвое против того, по скольку собирают в прочие дни.
16:5 καὶ και and; even ἔσται ειμι be τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἕκτῃ εκτος.1 sixth καὶ και and; even ἑτοιμάσουσιν ετοιμαζω prepare ὃ ος who; what ἐὰν εαν and if; unless εἰσενέγκωσιν εισφερω bring in καὶ και and; even ἔσται ειμι be διπλοῦν διπλους double; twice ὃ ος who; what ἐὰν εαν and if; unless συναγάγωσιν συναγω gather τὸ ο the καθ᾿ κατα down; by ἡμέραν ημερα day εἰς εις into; for ἡμέραν ημερα day
16:5 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שִּׁשִּׁ֔י ššiššˈî שִׁשִּׁי sixth וְ wᵊ וְ and הֵכִ֖ינוּ hēḵˌînû כון be firm אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָבִ֑יאוּ yāvˈîʔû בוא come וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be מִשְׁנֶ֔ה mišnˈeh מִשְׁנֶה second עַ֥ל ʕˌal עַל upon אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִלְקְט֖וּ yilqᵊṭˌû לקט gather יֹ֥ום׀ yˌôm יֹום day יֹֽום׃ ס yˈôm . s יֹום day
16:5. die autem sexta parent quod inferant et sit duplum quam colligere solebant per singulos diesBut the sixth day let them provide for to bring in: and let it be double to that they were wont to gather every day.
5. 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.
16:5. But on the sixth day, let them prepare what they use for carrying, and let there be double what they were accustomed to collect on a single day.”
16:5. 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 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:

5: а в шестой день пусть заготовляют, что принесут, и будет вдвое против того, по скольку собирают в прочие дни.
16:5
καὶ και and; even
ἔσται ειμι be
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἕκτῃ εκτος.1 sixth
καὶ και and; even
ἑτοιμάσουσιν ετοιμαζω prepare
ος who; what
ἐὰν εαν and if; unless
εἰσενέγκωσιν εισφερω bring in
καὶ και and; even
ἔσται ειμι be
διπλοῦν διπλους double; twice
ος who; what
ἐὰν εαν and if; unless
συναγάγωσιν συναγω gather
τὸ ο the
καθ᾿ κατα down; by
ἡμέραν ημερα day
εἰς εις into; for
ἡμέραν ημερα day
16:5
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שִּׁשִּׁ֔י ššiššˈî שִׁשִּׁי sixth
וְ wᵊ וְ and
הֵכִ֖ינוּ hēḵˌînû כון be firm
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָבִ֑יאוּ yāvˈîʔû בוא come
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
מִשְׁנֶ֔ה mišnˈeh מִשְׁנֶה second
עַ֥ל ʕˌal עַל upon
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִלְקְט֖וּ yilqᵊṭˌû לקט gather
יֹ֥ום׀ yˌôm יֹום day
יֹֽום׃ ס yˈôm . s יֹום day
16:5. die autem sexta parent quod inferant et sit duplum quam colligere solebant per singulos dies
But the sixth day let them provide for to bring in: and let it be double to that they were wont to gather every day.
16:5. But on the sixth day, let them prepare what they use for carrying, and let there be double what they were accustomed to collect on a single day.”
16:5. 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.
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Albert Barnes: Notes on the Bible - 1834
16:5: It shall be twice as much - They should collect and prepare a double quantity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: prepare: Exo 16:23, Exo 35:2, Exo 35:3; Lev 25:21, Lev 25:22
John Gill
16:5 And it shall come to pass, that on the sixth day,.... Of the week, and from the raining of the bread, which was on the first day of the week:
they shall prepare that which they bring in; the Targum of Jonathan adds, to eat on the sabbath day; what they did not consume on the sixth day was to be prepared and reserved for the seventh day; that is, it was to be baked or boiled as they thought fit to have it, or eat it as it was, which they pleased, see Ex 16:23 only one part of it was to be kept till the next day:
and it shall be twice as much as they gather daily: on that day should be rained double what fell on other days, and so twice as much should be gathered up; the reason for which is not here mentioned, but afterwards given; though Moses no doubt was now made acquainted with it, or otherwise he could not have informed the princes and people of it, as he afterwards did, Ex 16:23.
John Wesley
16:5 They shall prepare - Lay up, grind, bake or boil.
16:616:6: Եւ ասեն Մովսէս եւ Ահարոն ցամենայն ժողովուրդ որդւոցն Իսրայէլի. Ընդ երեկոյս գիտասջիք՝ եթէ Տէր եհան զձեզ յերկրէն Եգիպտացւոց.
6 Մովսէսն ու Ահարոնը ասացին իսրայէլացի ամբողջ ժողովրդին. «Երեկոյեան կ’իմանաք, որ Տէրն է ձեզ հանել Եգիպտացիների երկրից,
6 Մովսէս ու Ահարոն ըսին Իսրայէլի բոլոր որդիներուն. «Այս իրիկուն պիտի գիտնաք թէ ձեզ Եգիպտոսի երկրէն հանողը Եհովան է։
Եւ ասեն Մովսէս եւ Ահարոն ցամենայն ժողովուրդ որդւոցն Իսրայելի. Ընդ երեկոյս գիտասջիք եթէ Տէր եհան զձեզ յերկրէն Եգիպտացւոց:

16:6: Եւ ասեն Մովսէս եւ Ահարոն ցամենայն ժողովուրդ որդւոցն Իսրայէլի. Ընդ երեկոյս գիտասջիք՝ եթէ Տէր եհան զձեզ յերկրէն Եգիպտացւոց.
6 Մովսէսն ու Ահարոնը ասացին իսրայէլացի ամբողջ ժողովրդին. «Երեկոյեան կ’իմանաք, որ Տէրն է ձեզ հանել Եգիպտացիների երկրից,
6 Մովսէս ու Ահարոն ըսին Իսրայէլի բոլոր որդիներուն. «Այս իրիկուն պիտի գիտնաք թէ ձեզ Եգիպտոսի երկրէն հանողը Եհովան է։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: И сказали Моисей и Аарон всему [обществу] сынов Израилевых: вечером узнаете вы, что Господь вывел вас из земли Египетской,
16:6 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward πᾶσαν πας all; every συναγωγὴν συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἑσπέρας εσπερα evening γνώσεσθε γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master ἐξήγαγεν εξαγω lead out; bring out ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:6 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole בְּנֵ֖י bᵊnˌê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֶ֕רֶב ʕˈerev עֶרֶב evening וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֧י kˈî כִּי that יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH הֹוצִ֥יא hôṣˌî יצא go out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:6. dixeruntque Moses et Aaron ad omnes filios Israhel vespere scietis quod Dominus eduxerit vos de terra AegyptiAnd Moses and Aaron said to the children of Israel In the evening you shall know that the Lord hath brought you forth out of the land of Egypt:
6. 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:
16:6. And Moses and Aaron said to the sons of Israel: “In the evening, you will know that the Lord has led you away from the land of Egypt.
16:6. 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 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:

6: И сказали Моисей и Аарон всему [обществу] сынов Израилевых: вечером узнаете вы, что Господь вывел вас из земли Египетской,
16:6
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
πᾶσαν πας all; every
συναγωγὴν συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἑσπέρας εσπερα evening
γνώσεσθε γινωσκω know
ὅτι οτι since; that
κύριος κυριος lord; master
ἐξήγαγεν εξαγω lead out; bring out
ὑμᾶς υμας you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:6
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
בְּנֵ֖י bᵊnˌê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֶ֕רֶב ʕˈerev עֶרֶב evening
וִֽ wˈi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּ֧י kˈî כִּי that
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
הֹוצִ֥יא hôṣˌî יצא go out
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:6. dixeruntque Moses et Aaron ad omnes filios Israhel vespere scietis quod Dominus eduxerit vos de terra Aegypti
And Moses and Aaron said to the children of Israel In the evening you shall know that the Lord hath brought you forth out of the land of Egypt:
16:6. And Moses and Aaron said to the sons of Israel: “In the evening, you will know that the Lord has led you away from the land of Egypt.
16:6. 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:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Прежде объявления воли Божией, Моисей и Аарон стараются остановить ропот. Роптать против них нет оснований, так как не они, Моисей и Аарон, вывели евреев из Египта и подвергли последних бедствию: «мы что такое, что ропщете на нас?» Ответственным за бедствие является сам Бог, так как Он вывел народ из Египта. Как ответственный за лишения, Господь услышал народный ропот и явился Израилю. И в этом предстоящем явлении Сущего заключается основание для прекращения недовольства. Бог, изведший евреев из Египта и теперь подвергший их лишению, сам и устранит последнее: «вечером даст мяса, а утром хлеба».
Adam Clarke: Commentary on the Bible - 1831
16:6: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: even: Exo 16:8, Exo 16:12, Exo 16:13
the Lord: Exo 16:3, Exo 6:7, Exo 12:51, Exo 32:1, Exo 32:7, Exo 32:11; Num 16:28, Num 16:30; Psa 77:20; Isa 63:11, Isa 63:12
John Gill
16:6 And Moses and Aaron said unto all the children of Israel,.... That is, Aaron spoke in the name of Moses to them, he being his spokesman, appointed of God to speak for him, and both spoke to them as from the Lord:
at even, then ye shall know that the Lord hath brought you out from the land of Egypt: that they were brought out they knew, but they make this to be an act and deed of Moses and Aaron, Ex 16:3 whereas it was the work of the Lord; and at evening they should have a fresh proof of it, and that they were not brought forth to be killed with hunger, as they complained, by the quails coming up and covering their camp, whereby they would have flesh to eat, Ex 16:12.
John Wesley
16:6 The Lord - And not we, (as you suggest) by our own counsel.
16:716:7: եւ առաւօտուց տեսջիք զփառսն Տեառն. ՚ի լսել նորա զտրտունջ ձեր զԱստուծոյ. այլ մեք ո՛վ եմք զի տրտնջէք զմէնջ։
7 իսկ առաւօտեան ականատես կը լինէք Տիրոջ փառքին, որովհետեւ նա լսել է Աստծու հանդէպ ձեր տրտունջը: Մենք ովքե՞ր ենք, որ տրտնջում էք մեր դէմ»:
7 Առաւօտուն պիտի տեսնէք Տէրոջը փառքը, վասն զի Տէրոջը դէմ ձեր ըրած տրտունջը ինք լսեց եւ մենք ո՞վ ենք, որ մեզի դէմ կը տրտնջէք»։
Եւ առաւօտուց տեսջիք զփառսն Տեառն, ի լսել նորա զտրտունջ ձեր [209]զԱստուծոյ. այլ մեք ո՞վ եմք զի տրտնջէք զմէնջ:

16:7: եւ առաւօտուց տեսջիք զփառսն Տեառն. ՚ի լսել նորա զտրտունջ ձեր զԱստուծոյ. այլ մեք ո՛վ եմք զի տրտնջէք զմէնջ։
7 իսկ առաւօտեան ականատես կը լինէք Տիրոջ փառքին, որովհետեւ նա լսել է Աստծու հանդէպ ձեր տրտունջը: Մենք ովքե՞ր ենք, որ տրտնջում էք մեր դէմ»:
7 Առաւօտուն պիտի տեսնէք Տէրոջը փառքը, վասն զի Տէրոջը դէմ ձեր ըրած տրտունջը ինք լսեց եւ մենք ո՞վ ենք, որ մեզի դէմ կը տրտնջէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: и утром увидите славу Господню, ибо услышал Он ропот ваш на Господа: а мы что такое, что ропщете на нас?
16:7 καὶ και and; even πρωὶ πρωι early ὄψεσθε οραω view; see τὴν ο the δόξαν δοξα glory κυρίου κυριος lord; master ἐν εν in τῷ ο the εἰσακοῦσαι εισακουω heed; listen to τὸν ο the γογγυσμὸν γογγυσμος muttering ὑμῶν υμων your ἐπὶ επι in; on τῷ ο the θεῷ θεος God ἡμεῖς ημεις we δὲ δε though; while τί τις.1 who?; what? ἐσμεν ειμι be ὅτι οτι since; that διαγογγύζετε διαγογγυζω keep muttering καθ᾿ κατα down; by ἡμῶν ημων our
16:7 וּ û וְ and בֹ֗קֶר vˈōqer בֹּקֶר morning וּ û וְ and רְאִיתֶם֙ rᵊʔîṯˌem ראה see אֶת־ ʔeṯ- אֵת [object marker] כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in שָׁמְעֹ֥ו šomʕˌô שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] תְּלֻנֹּתֵיכֶ֖ם tᵊlunnōṯêḵˌem תְּלֻנֹּות murmuring עַל־ ʕal- עַל upon יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נַ֣חְנוּ nˈaḥnû נַחְנוּ we מָ֔ה mˈā מָה what כִּ֥י kˌî כִּי that תַלִּ֖ינוּתלונו *ṯallˌînû לון murmur עָלֵֽינוּ׃ ʕālˈênû עַל upon
16:7. et mane videbitis gloriam Domini audivit enim murmur vestrum contra Dominum nos vero quid sumus quia mussitatis contra nosAnd in the morning you shall see the glory of the Lord: for he hath heard your murmuring against the Lord: but as for us, what are we, that you mutter against us?
7. 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?
16:7. And in the morning, you will see the glory of the Lord. For he has heard your murmuring against the Lord. But as for us, truly what are we, that you would whisper against us?”
16:7. 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 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:

7: и утром увидите славу Господню, ибо услышал Он ропот ваш на Господа: а мы что такое, что ропщете на нас?
16:7
καὶ και and; even
πρωὶ πρωι early
ὄψεσθε οραω view; see
τὴν ο the
δόξαν δοξα glory
κυρίου κυριος lord; master
ἐν εν in
τῷ ο the
εἰσακοῦσαι εισακουω heed; listen to
τὸν ο the
γογγυσμὸν γογγυσμος muttering
ὑμῶν υμων your
ἐπὶ επι in; on
τῷ ο the
θεῷ θεος God
ἡμεῖς ημεις we
δὲ δε though; while
τί τις.1 who?; what?
ἐσμεν ειμι be
ὅτι οτι since; that
διαγογγύζετε διαγογγυζω keep muttering
καθ᾿ κατα down; by
ἡμῶν ημων our
16:7
וּ û וְ and
בֹ֗קֶר vˈōqer בֹּקֶר morning
וּ û וְ and
רְאִיתֶם֙ rᵊʔîṯˌem ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
שָׁמְעֹ֥ו šomʕˌô שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
תְּלֻנֹּתֵיכֶ֖ם tᵊlunnōṯêḵˌem תְּלֻנֹּות murmuring
עַל־ ʕal- עַל upon
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נַ֣חְנוּ nˈaḥnû נַחְנוּ we
מָ֔ה mˈā מָה what
כִּ֥י kˌî כִּי that
תַלִּ֖ינוּתלונו
*ṯallˌînû לון murmur
עָלֵֽינוּ׃ ʕālˈênû עַל upon
16:7. et mane videbitis gloriam Domini audivit enim murmur vestrum contra Dominum nos vero quid sumus quia mussitatis contra nos
And in the morning you shall see the glory of the Lord: for he hath heard your murmuring against the Lord: but as for us, what are we, that you mutter against us?
16:7. And in the morning, you will see the glory of the Lord. For he has heard your murmuring against the Lord. But as for us, truly what are we, that you would whisper against us?”
16:7. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:7: 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.
Albert Barnes: Notes on the Bible - 1834
16:7: The glory of the Lord - the visible appearance described in Exo 16:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: the morning: Exo 16:13
ye shall: Exo 16:10, Exo 24:10, Exo 24:16, Exo 40:34; Lev 9:6; Num 14:10, Num 16:42; Isa 35:2, Isa 40:5; Joh 11:4, Joh 11:40
what are we: Exo 16:2, Exo 16:3, Exo 16:8; Num 16:11
Geneva 1599
16:7 And in the morning, then ye shall see the glory of the LORD; (d) for that he heareth your murmurings against the LORD: and what [are] we, that ye murmur against us?
(d) He did not give them Manna because they complained, but because of his promise.
John Gill
16:7 And in the morning, then ye shall see the glory of the Lord,.... Either as displayed in this wonderful affair, raining bread about their tents, which was in the morning, or else as it appeared in the cloud, Ex 16:7 the latter sense seems to be confirmed by what follows: for that he; the glory of the Lord, the glorious Shechinah of Jehovah, the Angel that went before them in the cloud, the eternal Word and Son of God: heareth your murmurings against the Lord; against Jehovah his Father; see Gen 19:24.
and what are we, that ye murmur against us? either signifying that there was no reason for it, and no occasion of it, since not they, but the Lord, brought them out of Egypt, and into those circumstances; what they did was only by his command, and with a view for their good, and therefore it was both unreasonable and ungrateful in them to murmur against them; or as observing, that seeing they murmured against the Lord, it was no strange thing to them they should murmur against them, and therefore took it the more quietly and patiently.
16:816:8: Եւ ասէ Մովսէս. ՚Ի տալ ձեզ Տեառն ընդ երեկոյս մի՛ս ուտելոյ. եւ ընդ առաւօտս հաց յագ. վասն լսելոյ Տեառն զտրտունջ ձեր զոր դուք տրտնջեցէք զմէնջ. քանզի մեք ո՞վ եմք. զի ո՛չ զմէնջ է տրտունջդ ձեր, այլ զԱստուծոյ։
8 Մովսէսն ասաց. «Տէրը լսեց մեր դէմ ուղղուած ձեր տրտունջը, դրա համար էլ նա երեկոները ձեզ ուտելու միս, իսկ առաւօտները յագենալու չափ հաց պիտի տայ: Մենք ովքե՞ր ենք, որ ձեր տրտունջը մեր դէմ էք ուղղում. ձեր տրտունջը Աստծու դէմ է ուղղուած»:
8 Մովսէս ըսաւ. «Երբ Տէրը ձեզի իրիկունը ուտելու միս ու առաւօտուն կշտանալու չափ հաց տայ, պիտի գիտնաք թէ Տէրը լսած է իրեն դէմ ըրած տրտունջնիդ։ Մենք ո՞վ ենք. ձեր տրտունջը մեզի դէմ չէ, հապա Տէրոջը դէմ»։
Եւ ասէ Մովսէս. Ի տալ ձեզ Տեառն ընդ երեկոյս միս ուտելոյ, եւ ընդ առաւօտս հաց յագ, վասն լսելոյ Տեառն զտրտունջ ձեր զոր դուք տրտնջեցէք [210]զմէնջ. քանզի մեք ո՞վ եմք. զի ոչ զմէնջ է տրտունջդ ձեր, այլ [211]զԱստուծոյ:

16:8: Եւ ասէ Մովսէս. ՚Ի տալ ձեզ Տեառն ընդ երեկոյս մի՛ս ուտելոյ. եւ ընդ առաւօտս հաց յագ. վասն լսելոյ Տեառն զտրտունջ ձեր զոր դուք տրտնջեցէք զմէնջ. քանզի մեք ո՞վ եմք. զի ո՛չ զմէնջ է տրտունջդ ձեր, այլ զԱստուծոյ։
8 Մովսէսն ասաց. «Տէրը լսեց մեր դէմ ուղղուած ձեր տրտունջը, դրա համար էլ նա երեկոները ձեզ ուտելու միս, իսկ առաւօտները յագենալու չափ հաց պիտի տայ: Մենք ովքե՞ր ենք, որ ձեր տրտունջը մեր դէմ էք ուղղում. ձեր տրտունջը Աստծու դէմ է ուղղուած»:
8 Մովսէս ըսաւ. «Երբ Տէրը ձեզի իրիկունը ուտելու միս ու առաւօտուն կշտանալու չափ հաց տայ, պիտի գիտնաք թէ Տէրը լսած է իրեն դէմ ըրած տրտունջնիդ։ Մենք ո՞վ ենք. ձեր տրտունջը մեզի դէմ չէ, հապա Տէրոջը դէմ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: И сказал Моисей: [узнаете], когда Господь вечером даст вам мяса в пищу, а утром хлеба досыта, ибо Господь услышал ропот ваш, который вы подняли против Него: а мы что? не на нас ропот ваш, но на Господа.
16:8 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in τῷ ο the διδόναι διδωμι give; deposit κύριον κυριος lord; master ὑμῖν υμιν you ἑσπέρας εσπερα evening κρέα κρεας meat φαγεῖν φαγω swallow; eat καὶ και and; even ἄρτους αρτος bread; loaves τὸ ο the πρωὶ πρωι early εἰς εις into; for πλησμονὴν πλησμονη repletion; satisfaction διὰ δια through; because of τὸ ο the εἰσακοῦσαι εισακουω heed; listen to κύριον κυριος lord; master τὸν ο the γογγυσμὸν γογγυσμος muttering ὑμῶν υμων your ὃν ος who; what ὑμεῖς υμεις you διαγογγύζετε διαγογγυζω keep muttering καθ᾿ κατα down; by ἡμῶν ημων our ἡμεῖς ημεις we δὲ δε though; while τί τις.1 who?; what? ἐσμεν ειμι be οὐ ου not γὰρ γαρ for καθ᾿ κατα down; by ἡμῶν ημων our ὁ ο the γογγυσμὸς γογγυσμος muttering ὑμῶν υμων your ἐστιν ειμι be ἀλλ᾿ αλλα but ἢ η or; than κατὰ κατα down; by τοῦ ο the θεοῦ θεος God
16:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses בְּ bᵊ בְּ in תֵ֣ת ṯˈēṯ נתן give יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH לָכֶ֨ם lāḵˌem לְ to בָּ bā בְּ in † הַ the עֶ֜רֶב ʕˈerev עֶרֶב evening בָּשָׂ֣ר bāśˈār בָּשָׂר flesh לֶ le לְ to אֱכֹ֗ל ʔᵉḵˈōl אכל eat וְ wᵊ וְ and לֶ֤חֶם lˈeḥem לֶחֶם bread בַּ ba בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning לִ li לְ to שְׂבֹּ֔עַ śᵊbbˈōₐʕ שׂבע be sated בִּ bi בְּ in שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] תְּלֻנֹּ֣תֵיכֶ֔ם tᵊlunnˈōṯêḵˈem תְּלֻנֹּות murmuring אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתֶּ֥ם ʔattˌem אַתֶּם you מַלִּינִ֖ם mallînˌim לון murmur עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נַ֣חְנוּ nˈaḥnû נַחְנוּ we מָ֔ה mˈā מָה what לֹא־ lō- לֹא not עָלֵ֥ינוּ ʕālˌênû עַל upon תְלֻנֹּתֵיכֶ֖ם ṯᵊlunnōṯêḵˌem תְּלֻנֹּות murmuring כִּ֥י kˌî כִּי that עַל־ ʕal- עַל upon יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:8. et ait Moses dabit Dominus vobis vespere carnes edere et mane panes in saturitate eo quod audierit murmurationes vestras quibus murmurati estis contra eum nos enim quid sumus nec contra nos est murmur vestrum sed contra DominumAnd Moses said: In the evening the Lord will give you flesh to eat, and in the morning bread to the full: for he hath heard your murmurings, with which you have murmured against him, for what are we? your murmuring is not against us, but against the Lord.
8. And Moses said, , 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.
16:8. And Moses said: “In the evening, the Lord will give you flesh to eat, and in the morning, bread in fullness. For he has heard your murmurings that you have murmured against him. For what are we? Your murmuring is not against us, but against the Lord.”
16:8. 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.
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:

8: И сказал Моисей: [узнаете], когда Господь вечером даст вам мяса в пищу, а утром хлеба досыта, ибо Господь услышал ропот ваш, который вы подняли против Него: а мы что? не на нас ропот ваш, но на Господа.
16:8
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
ἐν εν in
τῷ ο the
διδόναι διδωμι give; deposit
κύριον κυριος lord; master
ὑμῖν υμιν you
ἑσπέρας εσπερα evening
κρέα κρεας meat
φαγεῖν φαγω swallow; eat
καὶ και and; even
ἄρτους αρτος bread; loaves
τὸ ο the
πρωὶ πρωι early
εἰς εις into; for
πλησμονὴν πλησμονη repletion; satisfaction
διὰ δια through; because of
τὸ ο the
εἰσακοῦσαι εισακουω heed; listen to
κύριον κυριος lord; master
τὸν ο the
γογγυσμὸν γογγυσμος muttering
ὑμῶν υμων your
ὃν ος who; what
ὑμεῖς υμεις you
διαγογγύζετε διαγογγυζω keep muttering
καθ᾿ κατα down; by
ἡμῶν ημων our
ἡμεῖς ημεις we
δὲ δε though; while
τί τις.1 who?; what?
ἐσμεν ειμι be
οὐ ου not
γὰρ γαρ for
καθ᾿ κατα down; by
ἡμῶν ημων our
ο the
γογγυσμὸς γογγυσμος muttering
ὑμῶν υμων your
ἐστιν ειμι be
ἀλλ᾿ αλλα but
η or; than
κατὰ κατα down; by
τοῦ ο the
θεοῦ θεος God
16:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
תֵ֣ת ṯˈēṯ נתן give
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
לָכֶ֨ם lāḵˌem לְ to
בָּ בְּ in
הַ the
עֶ֜רֶב ʕˈerev עֶרֶב evening
בָּשָׂ֣ר bāśˈār בָּשָׂר flesh
לֶ le לְ to
אֱכֹ֗ל ʔᵉḵˈōl אכל eat
וְ wᵊ וְ and
לֶ֤חֶם lˈeḥem לֶחֶם bread
בַּ ba בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
לִ li לְ to
שְׂבֹּ֔עַ śᵊbbˈōₐʕ שׂבע be sated
בִּ bi בְּ in
שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
תְּלֻנֹּ֣תֵיכֶ֔ם tᵊlunnˈōṯêḵˈem תְּלֻנֹּות murmuring
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתֶּ֥ם ʔattˌem אַתֶּם you
מַלִּינִ֖ם mallînˌim לון murmur
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נַ֣חְנוּ nˈaḥnû נַחְנוּ we
מָ֔ה mˈā מָה what
לֹא־ lō- לֹא not
עָלֵ֥ינוּ ʕālˌênû עַל upon
תְלֻנֹּתֵיכֶ֖ם ṯᵊlunnōṯêḵˌem תְּלֻנֹּות murmuring
כִּ֥י kˌî כִּי that
עַל־ ʕal- עַל upon
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:8. et ait Moses dabit Dominus vobis vespere carnes edere et mane panes in saturitate eo quod audierit murmurationes vestras quibus murmurati estis contra eum nos enim quid sumus nec contra nos est murmur vestrum sed contra Dominum
And Moses said: In the evening the Lord will give you flesh to eat, and in the morning bread to the full: for he hath heard your murmurings, with which you have murmured against him, for what are we? your murmuring is not against us, but against the Lord.
16:8. And Moses said: “In the evening, the Lord will give you flesh to eat, and in the morning, bread in fullness. For he has heard your murmurings that you have murmured against him. For what are we? Your murmuring is not against us, but against the Lord.”
16:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: the Lord heareth: Exo 16:9, Exo 16:12; Num 14:27; Mat 9:4; Joh 6:41-43; Co1 10:10
but against: Num 21:7; Sa1 8:7; Isa 32:6, Isa 37:29; Mat 10:40; Luk 10:16; Joh 13:20; Rom 13:2; Th1 4:8
Geneva 1599
16:8 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 (e) LORD.
(e) He that condemns God's ministers, condemns God himself.
John Gill
16:8 And Moses said, this shall be,.... Which supplement may be left out:
when the Lord shall give you in the evening flesh to eat; cause the quails to come up, and fall about their tents:
and in the morning bread to the full; by raining it from heaven all around them:
for that, or rather "then" (k):
the Lord heareth your murmurings which ye murmur against him; it will then appear that he has heard them, and taken notice of them, by giving them bread and flesh, they complained of the want of; and yet did not resent in a way of wrath and displeasure their murmurings, but kindly, bountifully, and in a most marvellous manner provided for them, which was acting like himself, a God gracious and merciful:
and what are we? that we should be the objects of your resentment, and be murmured at, and complained of, who had done nothing to deserve such treatment:
your murmurings are not against us, but against the Lord; not only against them, but against the Lord also; or not so much against them as against the Lord, whose messengers and ministers they were, and whom they represented, obeyed, and served; thus whatever is done to the ministers of Christ, he reckons as done to the Father, and to himself, Lk 10:16.
(k) "testabitur se audisse", Tigurine version.
16:916:9: Եւ ասէ Մովսէս ցԱհարոն. Ասա՛ ցամենայն ժողովուրդ որդւոցդ Իսրայէլի. Մատերո՛ւք առաջի Տեառն, քանզի լուաւ զտրտունջ ձեր։
9 Մովսէսն ասաց Ահարոնին. «Իսրայէլացի ամբողջ ժողովրդին յայտնի՛ր. “Մօտեցէ՛ք Տիրոջը, որովհետեւ նա լսեց ձեր տրտունջը”»:
9 Մովսէս ըսաւ Ահարոնին. «Իսրայէլի որդիներուն բոլոր ժողովուրդին ըսէ՝ ‘Տէրոջը առջեւ մօտեցէ՛ք. վասն զի ձեր տրտունջը լսեցի’»։
Եւ ասէ Մովսէս ցԱհարոն. Ասա ցամենայն ժողովուրդ որդւոցդ Իսրայելի. Մատերուք առաջի Տեառն, քանզի լուաւ զտրտունջ ձեր:

16:9: Եւ ասէ Մովսէս ցԱհարոն. Ասա՛ ցամենայն ժողովուրդ որդւոցդ Իսրայէլի. Մատերո՛ւք առաջի Տեառն, քանզի լուաւ զտրտունջ ձեր։
9 Մովսէսն ասաց Ահարոնին. «Իսրայէլացի ամբողջ ժողովրդին յայտնի՛ր. “Մօտեցէ՛ք Տիրոջը, որովհետեւ նա լսեց ձեր տրտունջը”»:
9 Մովսէս ըսաւ Ահարոնին. «Իսրայէլի որդիներուն բոլոր ժողովուրդին ըսէ՝ ‘Տէրոջը առջեւ մօտեցէ՛ք. վասն զի ձեր տրտունջը լսեցի’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: И сказал Моисей Аарону: скажи всему обществу сынов Израилевых: предстаньте пред лице Господа, ибо Он услышал ропот ваш.
16:9 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron εἰπὸν επω say; speak πάσῃ πας all; every συναγωγῇ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel προσέλθατε προσερχομαι approach; go ahead ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God εἰσακήκοεν εισακουω heed; listen to γὰρ γαρ for ὑμῶν υμων your τὸν ο the γογγυσμόν γογγυσμος muttering
16:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron אֱמֹ֗ר ʔᵉmˈōr אמר say אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole עֲדַת֙ ʕᵃḏˌaṯ עֵדָה gathering בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel קִרְב֖וּ qirᵊvˌû קרב approach לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֣י kˈî כִּי that שָׁמַ֔ע šāmˈaʕ שׁמע hear אֵ֖ת ʔˌēṯ אֵת [object marker] תְּלֻנֹּתֵיכֶֽם׃ tᵊlunnōṯêḵˈem תְּלֻנֹּות murmuring
16:9. dixitque Moses ad Aaron dic universae congregationi filiorum Israhel accedite coram Domino audivit enim murmur vestrumMoses also said to Aaron: Say to the whole congregation of the children of Israel: Come before the Lord; for he hath heard your murmuring.
9. And Moses said unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings.
16:9. Moses also said to Aaron: “Say to the whole congregation of the sons of Israel, ‘Approach before the Lord. For he has heard your murmuring.’ ”
16:9. 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.
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:

9: И сказал Моисей Аарону: скажи всему обществу сынов Израилевых: предстаньте пред лице Господа, ибо Он услышал ропот ваш.
16:9
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
εἰπὸν επω say; speak
πάσῃ πας all; every
συναγωγῇ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
προσέλθατε προσερχομαι approach; go ahead
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
εἰσακήκοεν εισακουω heed; listen to
γὰρ γαρ for
ὑμῶν υμων your
τὸν ο the
γογγυσμόν γογγυσμος muttering
16:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֱמֹ֗ר ʔᵉmˈōr אמר say
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
עֲדַת֙ ʕᵃḏˌaṯ עֵדָה gathering
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
קִרְב֖וּ qirᵊvˌû קרב approach
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
שָׁמַ֔ע šāmˈaʕ שׁמע hear
אֵ֖ת ʔˌēṯ אֵת [object marker]
תְּלֻנֹּתֵיכֶֽם׃ tᵊlunnōṯêḵˈem תְּלֻנֹּות murmuring
16:9. dixitque Moses ad Aaron dic universae congregationi filiorum Israhel accedite coram Domino audivit enim murmur vestrum
Moses also said to Aaron: Say to the whole congregation of the children of Israel: Come before the Lord; for he hath heard your murmuring.
16:9. Moses also said to Aaron: “Say to the whole congregation of the sons of Israel, ‘Approach before the Lord. For he has heard your murmuring.’ ”
16:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Явление славы Господней, служившее указанием на присутствие Бога среди народа (Чис 16:19: и д.; 3: Цар 8:10,11), было наглядным доказательством справедливости предшествовавшей речи Моисея.
Adam Clarke: Commentary on the Bible - 1831
16:9: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: Come near: Num 16:16
heard: Exo 16:2, Exo 16:8
Carl Friedrich Keil and Franz Delitzsch
16:9
But before Jehovah manifested Himself to the people in His glory, by relieving their distress, He gave them to behold His glory in the cloud, and by speaking out of the cloud, confirmed both the reproaches and promises of His servants. In the murmuring of the people, their unbelief in the actual presence of God had been clearly manifested. "It was a deep unbelief," says Luther, "that they had thus fallen back, letting go the word and promise of God, and forgetting His former miracles and aid." Even the pillar of cloud, this constant sign of the gracious guidance of God, had lost its meaning in the eyes of the people; so that it was needful to inspire the murmuring multitude with a salutary fear of the majesty of Jehovah, not only that their rebellion against the God who had watched them with a father's care might be brought to mind, but also that the fact might be deeply impressed upon their hearts, that the food about to be sent was a gift of His grace. "Coming near before Jehovah" (Ex 16:9), was coming out of the tents to the place where the cloud was standing. On thus coming out, "they turned towards the desert" (Ex 16:10), i.e., their faces were directed towards the desert of Sin; "and, behold, the glory of Jehovah appeared in the cloud," i.e., in a flash of light bursting forth from the cloud, and revealing the majesty of God. This extraordinary sign of the glory of God appeared in the desert, partly to show the estrangement of the murmuring nation from its God, but still more to show to the people, that God could glorify Himself by bestowing gifts upon His people even in the barren wilderness. For Jehovah spoke to Moses out of this sign, and confirmed to the people what Moses had promised them (Ex 16:11, Ex 16:12).
John Gill
16:9 And Moses spake unto Aaron,.... Who was his prophet and spokesman to the people:
say unto all the congregation of the children of Israel; to the heads of them, to as many as could conveniently hear him, and were to report what he said to the rest:
come near before the Lord; who was in the pillar of cloud, which from the first appearance of it never removed from them, nor the Lord from that; though some have thought, that before the tabernacle was built, there was some small tent or little tabernacle where the Shechinah was; but for this there is no foundation, there is for the other suggested:
for he hath heard your murmurings; which is repeated again and again, to observe to them the evil of it, and what notice the Lord took of it, though he indulged them in so gracious a manner he did.
16:1016:10: Մինչդեռ խօսէր Ահարոն ընդ ամենայն ժողովրդեան որդւոցն Իսրայէլի, դարձա՛ն յանապատն. եւ ահա՛ փառք Տեառն երեւեցան ամպով։
10 Մինչ Ահարոնը խօսում էր իսրայէլացի ամբողջ ժողովրդի հետ, նրանք նայեցին դէպի անապատ, եւ ահա Տիրոջ փառքը երեւաց ամպի ձեւով:
10 Երբ Ահարոն Իսրայէլի որդիներուն բոլոր ժողովուրդին կը խօսէր, անոնք դէպի անապատը նայեցան եւ ահա Տէրոջը փառքը ամպին մէջ երեւցաւ։
Մինչդեռ խօսէր Ահարոն ընդ ամենայն ժողովրդեան որդւոցն Իսրայելի, դարձան յանապատն, եւ ահա փառք Տեառն երեւեցան ամպով:

16:10: Մինչդեռ խօսէր Ահարոն ընդ ամենայն ժողովրդեան որդւոցն Իսրայէլի, դարձա՛ն յանապատն. եւ ահա՛ փառք Տեառն երեւեցան ամպով։
10 Մինչ Ահարոնը խօսում էր իսրայէլացի ամբողջ ժողովրդի հետ, նրանք նայեցին դէպի անապատ, եւ ահա Տիրոջ փառքը երեւաց ամպի ձեւով:
10 Երբ Ահարոն Իսրայէլի որդիներուն բոլոր ժողովուրդին կը խօսէր, անոնք դէպի անապատը նայեցան եւ ահա Տէրոջը փառքը ամպին մէջ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: И когда говорил Аарон ко всему обществу сынов Израилевых, то они оглянулись к пустыне, и вот, слава Господня явилась в облаке.
16:10 ἡνίκα ηνικα whenever; when δὲ δε though; while ἐλάλει λαλεω talk; speak Ααρων ααρων Aarōn; Aaron πάσῃ πας all; every συναγωγῇ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπεστράφησαν επιστρεφω turn around; return εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness καὶ και and; even ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master ὤφθη οραω view; see ἐν εν in νεφέλῃ νεφελη cloud
16:10 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּ kᵊ כְּ as דַבֵּ֤ר ḏabbˈēr דבר speak אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּפְנ֖וּ yyifnˌû פנה turn אֶל־ ʔel- אֶל to הַ ha הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נִרְאָ֖ה nirʔˌā ראה see בֶּ be בְּ in † הַ the עָנָֽן׃ פ ʕānˈān . f עָנָן cloud
16:10. cumque loqueretur Aaron ad omnem coetum filiorum Israhel respexerunt ad solitudinem et ecce gloria Domini apparuit in nubeAnd when Aaron spoke to all the assembly of the children of Israel, they looked towards the wilderness; and behold the glory of the Lord appeared in a cloud.
10. 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.
16:10. And when Aaron spoke to the entire assembly of the sons of Israel, they looked out toward the wilderness. And behold, the glory of the Lord appeared in a cloud.
16:10. 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.
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:

10: И когда говорил Аарон ко всему обществу сынов Израилевых, то они оглянулись к пустыне, и вот, слава Господня явилась в облаке.
16:10
ἡνίκα ηνικα whenever; when
δὲ δε though; while
ἐλάλει λαλεω talk; speak
Ααρων ααρων Aarōn; Aaron
πάσῃ πας all; every
συναγωγῇ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπεστράφησαν επιστρεφω turn around; return
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
ὤφθη οραω view; see
ἐν εν in
νεφέλῃ νεφελη cloud
16:10
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּ kᵊ כְּ as
דַבֵּ֤ר ḏabbˈēr דבר speak
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּפְנ֖וּ yyifnˌû פנה turn
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נִרְאָ֖ה nirʔˌā ראה see
בֶּ be בְּ in
הַ the
עָנָֽן׃ פ ʕānˈān . f עָנָן cloud
16:10. cumque loqueretur Aaron ad omnem coetum filiorum Israhel respexerunt ad solitudinem et ecce gloria Domini apparuit in nube
And when Aaron spoke to all the assembly of the children of Israel, they looked towards the wilderness; and behold the glory of the Lord appeared in a cloud.
16:10. And when Aaron spoke to the entire assembly of the sons of Israel, they looked out toward the wilderness. And behold, the glory of the Lord appeared in a cloud.
16:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:10: 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.
Albert Barnes: Notes on the Bible - 1834
16:10: Appeared in the cloud - Or, "was seen in a cloud." The definite article would imply that the cloud was the same which is often mentioned in connection with the tabernacle. The people saw the cloud here spoken of beyond the camp.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: that they: Exo 16:7; Num 14:10, Num 16:19, Num 16:42
appeared: Exo 13:21, Exo 13:22, Exo 40:34-38; Lev 9:6; Num 16:42; Kg1 8:10, Kg1 8:11; Mat 17:5
John Gill
16:10 And it came to pass, as Aaron spoke to the whole congregation of the children of Israel,.... Before he had well done speaking:
that they looked toward the wilderness; they were already in the wilderness of Sin, and they looked straight forward toward that part of it which was yet before them, or to the wilderness of Sinai, which was right onward, and whither they were travelling:
and, behold, the glory of the Lord appeared in the cloud; which went before them; there was a more than common brightness in it, an effulgence and beam of light and glory shining in it. Christ, the brightness of his Father's glory, and the express image of his person, appeared in it, in some visible displays of his majesty, which made it very observable to them.
John Wesley
16:10 The glory of the Lord - An extra - ordinary and sudden brightness.
16:1116:11: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
11 Տէրը խօսելով Մովսէսի հետ՝ ասաց.
11 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. Իսրայէլի որդիներուն տրտունջը լսեցի. խօսէ անոնց՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

16:11: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
11 Տէրը խօսելով Մովսէսի հետ՝ ասաց.
11 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. Իսրայէլի որդիներուն տրտունջը լսեցի. խօսէ անոնց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: И сказал Господь Моисею, говоря:
16:11 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
16:11 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
16:11. locutus est autem Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
11. And the LORD spake unto Moses, saying,
16:11. Then the Lord spoke to Moses, saying:
16:11. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

11: И сказал Господь Моисею, говоря:
16:11
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
16:11
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
16:11. locutus est autem Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
16:11. Then the Lord spoke to Moses, saying:
16:11. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-15: По свидетельству путешественников весной на синайском полуострове бывает такая масса перелетных птиц, что их можно ловить руками. Это естественное явление и послужило орудием в руках Промысла Божия для напитания евреев. По указанию Чис 11:9, появление росы сопровождалось появлением манны. Но так как роса сходит с небес (Втор 33:13,28; Зах 8:12), то и манна, даруемая небом, называется «хлебом с неба» (ст. 4; Пс 77:24; 104:40; Неем 9:15; Ин 6:31). По внешнему виду она напоминала кориандровое семя белого, как иней, или желтовато-голубого цвета, была похожа на бдоллах, а по вкусу была то же, что лепешка с медом (31; Чис 11:7). Самое слово «манна» образовано из двух еврейских слов: «ман», «ма» — что и «гу» — он, и буквально значит: что это? Производство от «манан» — дарить не имеет для себя основания в тексте. Подобно появлению перепелов, дарование манны считается со времени Иосифа Флавия явлением естественным. Как он, так и другие исследователи отождествляют библейскую манну с манной тамарисковой вытекающей из тамарисков в виде клея. В жидком состоянии последняя имеет темновато-грязный цвет, а в сухом — совершенно белый; собирается на Синайском полуострове в вади Фейран и Гарандел в то же самое время, в которое находились евреи в пустыне Син, — в мае, июне. Но при всем сходстве между манной библейской и тамарисковой есть и существенное различие. Оно касается прежде всего количества. Евреи собирали манну каждый по гомору (ст. 16), следовательно, все в достаточном количестве; между тем тамарисковой манны добывается в год не более 500–600: фунтов. Манной евреи питались во все сорокалетнее странствование (ст. 35), даже на восточно-иорданской стороне (Нав 5:12), между тем тамарисковая манна, кроме пустыни Син, нигде теперь не встречается. Тамарисковая манна вроде воска, а библейская — как мука или крупа, которую могли молоть в жерновах, толочь в ступе и варить в котле (Чис 11:8). Библейская манна подвергалась разложению (20), а тамарисковая нет; первая не появлялась по субботам (27), последняя собиралась и в этот день.
John Gill
16:11 And the Lord spake unto Moses,.... Out of the bright and glorious cloud:
saying; as follows:
16:1216:12: Լուա՛յ զտրտունջ որդւոցդ Իսրայէլի. արդ՝ խօսեա՛ց ընդ դոսա՝ եւ ասասցես. Ընդ երեկոյս մի՛ս կերիջիք, եւ ընդ առաւօտս հացի՛ւ յագեսջիք. եւ ծանիջիք թէ ե՛ս եմ Տէր Աստուած ձեր[635]։ [635] Այլք. Արդ՝ խօսեաց ընդ նոսա՝ եւ։
12 «Լսեցի իսրայէլացիների տրտունջը: Արդ, խօսի՛ր նրանց հետ ու ասա՛. “Երեկոները միս կ’ուտէք, իսկ առաւօտները հացով կը յագենաք: Եւ կ’իմանաք, որ ես եմ ձեր Տէր Աստուածը”»:
12 ‘Իրիկուան դէմ միս պիտի ուտէք ու առտուն՝ հացով պիտի կշտանաք եւ պիտի գիտնաք թէ ես եմ Եհովան՝ ձեր Աստուածը’»։
Լուայ զտրտունջ որդւոցն Իսրայելի. արդ խօսեաց ընդ նոսա եւ ասասցես. Ընդ երեկոյս միս կերիջիք, եւ ընդ առաւօտս հացիւ յագեսջիք. եւ ծանիջիք թէ ես եմ Տէր Աստուած ձեր:

16:12: Լուա՛յ զտրտունջ որդւոցդ Իսրայէլի. արդ՝ խօսեա՛ց ընդ դոսա՝ եւ ասասցես. Ընդ երեկոյս մի՛ս կերիջիք, եւ ընդ առաւօտս հացի՛ւ յագեսջիք. եւ ծանիջիք թէ ե՛ս եմ Տէր Աստուած ձեր[635]։
[635] Այլք. Արդ՝ խօսեաց ընդ նոսա՝ եւ։
12 «Լսեցի իսրայէլացիների տրտունջը: Արդ, խօսի՛ր նրանց հետ ու ասա՛. “Երեկոները միս կ’ուտէք, իսկ առաւօտները հացով կը յագենաք: Եւ կ’իմանաք, որ ես եմ ձեր Տէր Աստուածը”»:
12 ‘Իրիկուան դէմ միս պիտի ուտէք ու առտուն՝ հացով պիտի կշտանաք եւ պիտի գիտնաք թէ ես եմ Եհովան՝ ձեր Աստուածը’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: Я услышал ропот сынов Израилевых; скажи им: вечером будете есть мясо, а поутру насытитесь хлебом--и узнаете, что Я Господь, Бог ваш.
16:12 εἰσακήκοα εισακουω heed; listen to τὸν ο the γογγυσμὸν γογγυσμος muttering τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel λάλησον λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him λέγων λεγω tell; declare τὸ ο the πρὸς προς to; toward ἑσπέραν εσπερα evening ἔδεσθε εσθιω eat; consume κρέα κρεας meat καὶ και and; even τὸ ο the πρωὶ πρωι early πλησθήσεσθε πληθω fill; fulfill ἄρτων αρτος bread; loaves καὶ και and; even γνώσεσθε γινωσκω know ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
16:12 שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] תְּלוּנֹּת֮ tᵊlûnnōṯ תְּלֻנֹּות murmuring בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel דַּבֵּ֨ר dabbˌēr דבר speak אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say בֵּ֤ין bˈên בַּיִן interval הָֽ hˈā הַ the עַרְבַּ֨יִם֙ ʕarbˈayim עֶרֶב evening תֹּאכְל֣וּ tōḵᵊlˈû אכל eat בָשָׂ֔ר vāśˈār בָּשָׂר flesh וּ û וְ and בַ va בְּ in † הַ the בֹּ֖קֶר bbˌōqer בֹּקֶר morning תִּשְׂבְּעוּ־ tiśbᵊʕû- שׂבע be sated לָ֑חֶם lˈāḥem לֶחֶם bread וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
16:12. audivi murmurationes filiorum Israhel loquere ad eos vespere comedetis carnes et mane saturabimini panibus scietisque quod sim Dominus Deus vesterI have heard the murmuring of the children of Israel, say to them: In the evening you shall eat flesh, and in the morning you shall have your fill of bread; and you shall know that I am the Lord your God.
12. 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.
16:12. “I have heard the murmuring of the sons of Israel. Say to them: ‘In the evening, you will eat flesh, and in the morning, you will be filled with bread. And you shall know that I am the Lord your God.’ ”
16:12. 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.
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:

12: Я услышал ропот сынов Израилевых; скажи им: вечером будете есть мясо, а поутру насытитесь хлебом--и узнаете, что Я Господь, Бог ваш.
16:12
εἰσακήκοα εισακουω heed; listen to
τὸν ο the
γογγυσμὸν γογγυσμος muttering
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
λάλησον λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
λέγων λεγω tell; declare
τὸ ο the
πρὸς προς to; toward
ἑσπέραν εσπερα evening
ἔδεσθε εσθιω eat; consume
κρέα κρεας meat
καὶ και and; even
τὸ ο the
πρωὶ πρωι early
πλησθήσεσθε πληθω fill; fulfill
ἄρτων αρτος bread; loaves
καὶ και and; even
γνώσεσθε γινωσκω know
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
16:12
שָׁמַ֗עְתִּי šāmˈaʕtî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
תְּלוּנֹּת֮ tᵊlûnnōṯ תְּלֻנֹּות murmuring
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
דַּבֵּ֨ר dabbˌēr דבר speak
אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
בֵּ֤ין bˈên בַּיִן interval
הָֽ hˈā הַ the
עַרְבַּ֨יִם֙ ʕarbˈayim עֶרֶב evening
תֹּאכְל֣וּ tōḵᵊlˈû אכל eat
בָשָׂ֔ר vāśˈār בָּשָׂר flesh
וּ û וְ and
בַ va בְּ in
הַ the
בֹּ֖קֶר bbˌōqer בֹּקֶר morning
תִּשְׂבְּעוּ־ tiśbᵊʕû- שׂבע be sated
לָ֑חֶם lˈāḥem לֶחֶם bread
וִֽ wˈi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
16:12. audivi murmurationes filiorum Israhel loquere ad eos vespere comedetis carnes et mane saturabimini panibus scietisque quod sim Dominus Deus vester
I have heard the murmuring of the children of Israel, say to them: In the evening you shall eat flesh, and in the morning you shall have your fill of bread; and you shall know that I am the Lord your God.
16:12. “I have heard the murmuring of the sons of Israel. Say to them: ‘In the evening, you will eat flesh, and in the morning, you will be filled with bread. And you shall know that I am the Lord your God.’ ”
16:12. 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: I have: Exo 16:8
At even: Exo 16:6
in the morning: Exo 16:7
ye shall know: Exo 4:5, Exo 6:7, Exo 7:17; Jer 31:24; Eze 34:30, Eze 39:22; Joe 3:17; Zac 13:9
John Gill
16:12 I have heard the murmurings of the children of Israel,.... This Moses and Aaron had often affirmed, and now the Lord confirms what they had said, and lets them know that he took notice of their murmurings, and disapproved of them, and was displeased with them; though he did not think fit to resent them in an angry way, but dealt kindly and graciously with them; and since he had brought them into a wilderness, which was his own act, he would take care of them, and provide for them; which they might reasonably conclude he would, since he had done so many great and good things for them, in bringing them out of Egypt, and through the Red sea, and had slain all their enemies, and had given them water when in distress, and therefore need not have murmured nor have doubted but that he would give them bread also:
speak unto them, saying, at even ye shall eat flesh; meaning that very evening, when the quails came up, as the following verse shows:
and in the morning ye shall be filled with bread; the next morning, when the manna fell around their camp, so that they had bread, and fulness of it:
and ye shall know that I am the Lord your God; good and gracious, kind and merciful, ever mindful of his covenant and promises, able to supply their wants, and provide them with everything necessary and sufficient for them.
John Wesley
16:12 And ye shall know that I am the Lord your God - This gave proof of his power as the Lord, and his particular favour to them as their God; when God plagued the Egyptians, it was to make them know that he is the Lord; when he provided for the Israelites, it was to make them know that he was their God.
16:1316:13: Եւ եղեւ ընդ երեկոյսն, եւ ել լորամարգին եւ ծածկեաց զբանակն։
13 Երեկոյեան լորամարգիներ թափուեցին ու ծածկեցին բանակատեղին:
13 Իրիկունը լորամարգիներ եկան ու բանակը ծածկեցին եւ առտուն բանակին բոլորտիքը ցօղ իջաւ։
Եւ եղեւ ընդ երեկոյսն, եւ ել լորամարգին եւ ծածկեաց զբանակն. եւ եղեւ ընդ առաւօտն` [212]ընդ արկանել ցօղոյն`` շուրջ զբանակաւն:

16:13: Եւ եղեւ ընդ երեկոյսն, եւ ել լորամարգին եւ ծածկեաց զբանակն։
13 Երեկոյեան լորամարգիներ թափուեցին ու ծածկեցին բանակատեղին:
13 Իրիկունը լորամարգիներ եկան ու բանակը ծածկեցին եւ առտուն բանակին բոլորտիքը ցօղ իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: Вечером налетели перепелы и покрыли стан, а поутру лежала роса около стана;
16:13 ἐγένετο γινομαι happen; become δὲ δε though; while ἑσπέρα εσπερα evening καὶ και and; even ἀνέβη αναβαινω step up; ascend ὀρτυγομήτρα ορτυγομητρα and; even ἐκάλυψεν καλυπτω cover τὴν ο the παρεμβολήν παρεμβολη encampment; barracks τὸ ο the πρωὶ πρωι early ἐγένετο γινομαι happen; become καταπαυομένης καταπαυω rest τῆς ο the δρόσου δροσος circling; in a circle τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
16:13 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בָ vā בְּ in † הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening וַ wa וְ and תַּ֣עַל ttˈaʕal עלה ascend הַ ha הַ the שְּׂלָ֔ו śśᵊlˈāw שְׂלָו quail וַ wa וְ and תְּכַ֖ס ttᵊḵˌas כסה cover אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וּ û וְ and בַ va בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning הָֽיְתָה֙ hˈāyᵊṯā היה be שִׁכְבַ֣ת šiḵᵊvˈaṯ שִׁכְבָה lying down הַ ha הַ the טַּ֔ל ṭṭˈal טַל dew סָבִ֖יב sāvˌîv סָבִיב surrounding לַֽ lˈa לְ to † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
16:13. factum est ergo vespere et ascendens coturnix operuit castra mane quoque ros iacuit per circuitum castrorumSo it came to pass in the evening, that quails coming up, covered the camp: and in the morning a dew lay round about the camp.
13. 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.
16:13. Therefore, it happened in the evening: quails, rising up, covered the camp. Likewise, in the morning, a dew lay all around the camp.
16:13. 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.
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:

13: Вечером налетели перепелы и покрыли стан, а поутру лежала роса около стана;
16:13
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἑσπέρα εσπερα evening
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ὀρτυγομήτρα ορτυγομητρα and; even
ἐκάλυψεν καλυπτω cover
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
τὸ ο the
πρωὶ πρωι early
ἐγένετο γινομαι happen; become
καταπαυομένης καταπαυω rest
τῆς ο the
δρόσου δροσος circling; in a circle
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
16:13
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בָ בְּ in
הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
וַ wa וְ and
תַּ֣עַל ttˈaʕal עלה ascend
הַ ha הַ the
שְּׂלָ֔ו śśᵊlˈāw שְׂלָו quail
וַ wa וְ and
תְּכַ֖ס ttᵊḵˌas כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וּ û וְ and
בַ va בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
הָֽיְתָה֙ hˈāyᵊṯā היה be
שִׁכְבַ֣ת šiḵᵊvˈaṯ שִׁכְבָה lying down
הַ ha הַ the
טַּ֔ל ṭṭˈal טַל dew
סָבִ֖יב sāvˌîv סָבִיב surrounding
לַֽ lˈa לְ to
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
16:13. factum est ergo vespere et ascendens coturnix operuit castra mane quoque ros iacuit per circuitum castrorum
So it came to pass in the evening, that quails coming up, covered the camp: and in the morning a dew lay round about the camp.
16:13. Therefore, it happened in the evening: quails, rising up, covered the camp. Likewise, in the morning, a dew lay all around the camp.
16:13. 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.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-31: Manna Rained from Heaven.B. C. 1491.
13 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. 14 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. 15 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. 16 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. 17 And the children of Israel did so, and gathered, some more, some less. 18 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. 19 And Moses said, Let no man leave of it till the morning. 20 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. 21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
Now they begin to be provided for by the immediate hand of God.
I. He makes them a feast, at night, of delicate fowl, feathered fowl (Ps. lxxviii. 27), therefore not locusts, as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully.
II. Next morning he rained manna upon them, which was to be continued to them for their daily bread. 1. That which was provided for them was manna, which descended from the clouds, so that, in some sense, they might be said to live upon the air. It came down in dew that melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else. They called it manna, manhu, "What is this?" Either, "What a poor thing this is!" despising it: or, "What a strange thing this is!" admiring it: or, "It is a portion, no matter what it is; it is that which our God has allotted us, and we will take it and be thankful," v. 14, 15. It was pleasant food; the Jews say that it was palatable to all, however varied their tastes. It was wholesome food, light of digestion, and very necessary (Dr. Grew says) to cleanse them from disorders with which he thinks it probable that they were, in the time of their bondage, more or less infected, which disorders a luxurious diet would have made contagious. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties. 2. They were to gather it every morning (v. 21), the portion of a day in his day, v. 4. Thus they must live upon daily providence, as the fowls of the air, of which it is said, That which thou givest them they gather (Ps. civ. 28); not to-day for to-morrow: let the morrow take thought for the things of itself. To this daily raining and gathering of manna our Saviour seems to allude when he teaches us to pray, Give us this day our daily bread. We are hereby taught, (1.) Prudence and diligence in providing food convenient for ourselves and our household. What God graciously gives we must industriously gather; with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained: they must not eat till they have gathered. (2.) Contentment and satisfaction with a sufficiency. They must gather, every man according to his eating; enough is as good as a feast, and more than enough is as bad as a surfeit. Those that have most have, for themselves, but food, and raiment, and mirth; and those that have least generally have these: so that he who gathers much has nothing over, and he who gathers little has no lack. There is not so great a disproportion between one and another in the comforts and enjoyments of the things of this life as there is in the property and possession of the things themselves. (3.) Dependence upon Providence: Let no man leave till morning (v. 19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread." It was surer and safer in God's store-house than in their own, and would thence come to them sweeter and fresher. Read with this, Matt. vi. 25, Take no thought for your life, &c. See here the folly of hoarding. The manna that was laid up by some (who thought themselves wiser and better managers than their neighbours, and who would provide in case it should fail next day), putrefied, and bred worms, and became good for nothing. Note, That proves to be most wasted which is covetously and distrustfully spared. Those riches are corrupted, James v. 2, 3. Let us set ourselves to think, [1.] Of that great power of God which fed Israel in the wilderness, and made miracles their daily bread. What cannot this God do, who prepared a table in the wilderness, and furnished it richly even for those who questioned whether he could or no? Ps. lxxviii. 19, 20. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished, without money and without price. Never was there such an open house kept as God kept in the wilderness for forty years together, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the riches of his kingdom, and the honour of his majesty, was nothing to this, Esth. i. 4. It is said (v. 21), When the sun waxed hot, it melted; as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day. [2.] Of that constant providence of God which gives food to all flesh, for his mercy endures for ever, Ps. cxxxvi. 25. He is a great house-keeper that provides for all the creatures. The same wisdom, power, and goodness that now brought food daily out of the clouds, are employed in the constant course of nature, bringing food yearly out of the earth, and giving us all things richly to enjoy.
Adam Clarke: Commentary on the Bible - 1831
16:13: 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.
Albert Barnes: Notes on the Bible - 1834
16:13: Quails - This bird migrates in immense numbers in spring from the south: it is nowhere more common than in the neighborhood of the Red Sea. In this passage we read of a single flight so dense that it covered the encampment. The miracle consisted in the precise time of the arrival and its coincidence with the announcement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: the quails: The Hebrew TransHebrew}}selav, Chaldee selaiv, Syriac and Arabic selwa, is without doubt the quail, so the LXX render it ορτυγομητρα, a large kind of quail. Josephus, ορτυξ, Ethopic, ferferat, and Vulgate, coturnices, quails, with which agree Philo and the Rabbins. The quail is a bird of the gallinaceous kind, somewhat less than a pigeon, but larger than a sparrow. Hasselquist describes the quail of the larger kind as very much resembling the red partridge, but not larger than the turtle dove; found in Judea as well as in the deserts of Arabia Petra and Egypt; and affording a most agreeable and delicate dish. Num 11:31-33; Psa 78:27, Psa 78:28, Psa 105:40
the dew: Num 11:9
Carl Friedrich Keil and Franz Delitzsch
16:13
The same evening (according to Ex 16:12, "between the two evenings," vid., Ex 12:6) quails came up and covered the camp. עלה: to advance, applied to great armies. השּׂלו, with the article indicating the generic word, and used in a collective sense, are quails, ὀρτυγομήτρα (lxx); i.e., the quail-king, according to Hesychius ὄρτυξ ὑπερμεγέθης, and Phot. ὄρτυξ μέγας, hence a large species of quails, ὄρτυγες (Josephus), coturnices (Vulg.). Some suppose it to be the Kat or the Arabs, a kind of partridge which is found in great abundance in Arabia, Palestine, and Syria. These fly in such dense masses that the Arab boys often kill two or three at a time, by merely striking at them with a stick as they fly (Burckhardt, Syr. p. 681). But in spring the quails also come northwards in immense masses from the interior of Africa, and return in autumn, when they sometimes arrive so exhausted, that they can be caught with the hand (cf. Diod. Sic. i. 60; v. Schubert, Reise ii. p. 361). Such a flight of quails was now brought by God, who caused them to fall in the camp of the Israelites, so that it was completely covered by them. Then in the morning there came an "effusion of dew round about the camp; and when the effusion of dew ascended (i.e., when the mist that produced the dew had cleared away), behold there (it lay) upon the surface of the desert, fine, congealed, fine as the hoar-frost upon the ground." The meaning of the ἁπ. λεγ. מחספּס is uncertain. The meaning, scaled off, scaly, decorticatum, which is founded upon the Chaldee rendering מקלּף, is neither suitable to the word nor to the thing. The rendering volutatum, rotundum, is better; and better still perhaps that of Meier, "run together, curdled." When the Israelites noticed this, which they had never seen before, they said to one another, הוּא מן, τί ἐστι τοῦτο (lxx), "what is this?" for they knew not what it was. מן for מה belongs to the popular phraseology, and has been retained in the Chaldee and Ethiopic, so that it is undoubtedly to be regarded as early Semitic. From the question, man hu, the divine bread received the name of man (Ex 16:31), or manna. Kimchi, however, explains it as meaning donum et portio. Luther follows him, and says, "Mann in Hebrew means ready money, a present or a gift;" whilst Gesenius and others trace the word to מנה, to divide, to apportion, and render הוּא מן "what is apportioned, a gift or present." But the Arabic word to which appeal is made, is not early Arabic; and this explanation does not suit the connection. How could the people say "it is apportioned," when they did not know what it was, and Moses had to tell them, it is the bread which Jehovah has given you for food? If they had seen at once that it was food sent them by God, there would have been no necessity for Moses to tell them so.
John Gill
16:13 And it came to pass, that at even the quails came up,.... From the coasts of Egypt, from the Red sea, over which they flew; and being evening, and weary with flying so long, lighted and settled where the Israelites encamped. Josephus (l) says, about the Arabian gulf there are more of this sort of birds than any other, which flying over the sea, and being weary, and coming nearer the ground than other birds, and lighting among the Hebrews, they took them with their hands as food prepared for them of God. The Targum of Jonathan calls them pheasants; some think they were locusts; but of this See Gill on Num 11:31. These here seem to have come up one evening only, whereas, in the place referred to, they had them a whole month together:
and covered the camp: their numbers were so many, as indeed such a prodigious company of people as those were required a great number to satisfy them with. These quails, which were sent in the evening, at the close of the day, were an emblem of worldly things, which are not the portion of the saints and people of God, what they are to live upon, and take up their satisfaction in; nor are they abiding, but transitory things, which come and go, make themselves wings and fly away toward heaven:
and in the morning the dew lay round about the host; the camp of Israel; or a lay of dew (m), an emblem of the grace of God, and the blessings of it, see Hos 14:6.
(l) Antiqu. l. 3. c. 1. sect. 5. (m) "cubatio roris", Montanus, Piscator, Cartwright; "accubitus roris", Drusius; "situs vel stramentum roris", Munster.
John Wesley
16:13 The quails came up, and covered the camp - So tame that they might take up as many of them as they pleased. Next morning he rained manna upon them, which was to be continued to them for their daily bread.
Robert Jamieson, A. R. Fausset and David Brown
16:13 at even the quails came up, and covered the camp--This bird is of the gallinaceous kind [that is, relating to the order of heavy-bodied, largely terrestrial birds], resembling the red partridge, but not larger than the turtledove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Num 11:31).
and in the morning . . . a small round thing . . . manna--There is a gum of the same name distilled in this desert region from the tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste it is as sweet as honey, and has been supposed by distinguished travellers, from its whitish color, time, and place of its appearance, to be the manna on which the Israelites were fed: so that, according to the views of some, it was a production indigenous to the desert; according to others, there was a miracle, which consisted, however, only in the preternatural arrangements regarding its supply. But more recent and accurate examination has proved this gum of the tarfa-tree to be wanting in all the principal characteristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked (Num 11:8) or boiled (Ex 16:23). Though it may be exhaled by the heat and afterwards fall with the dew, it is a medicine, not food--it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in the appearance of double quantity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna furnished to the Israelites.
16:1416:14: Եւ եղեւ ընդ առաւօտն՝ ընդ արկանել ցօղոյն շուրջ զբանակաւն. եւ ահա ՚ի վերայ երեսաց անապատին՝ մա՛նր իբրեւ զգինձ, սպիտա՛կ իբրեւ զեղեամն ՚ի վերայ երկրին[636]։ [636] Ոմանք. ՚Ի վերոյ երեսաց անա՛՛։
14 Առաւօտեան, երբ ցօղը վերանում էր բանակատեղիի շրջապատից, անապատի երեսին գինձի սպիտակ սերմի նման մանր եւ երկրի վրայի եղեամի նման մի բան կար:
14 Երբ իջած ցօղը վերցաւ, ահա անապատին երեսին վրայ մանր թեփաձեւ բան մը կար, եղեամի պէս մանր, գետնին վրայ։
[213]եւ ահա`` ի վերայ երեսաց անապատին մանր [214]իբրեւ զգինձ, սպիտակ`` իբրեւ զեղեամն ի վերայ երկրին:

16:14: Եւ եղեւ ընդ առաւօտն՝ ընդ արկանել ցօղոյն շուրջ զբանակաւն. եւ ահա ՚ի վերայ երեսաց անապատին՝ մա՛նր իբրեւ զգինձ, սպիտա՛կ իբրեւ զեղեամն ՚ի վերայ երկրին[636]։
[636] Ոմանք. ՚Ի վերոյ երեսաց անա՛՛։
14 Առաւօտեան, երբ ցօղը վերանում էր բանակատեղիի շրջապատից, անապատի երեսին գինձի սպիտակ սերմի նման մանր եւ երկրի վրայի եղեամի նման մի բան կար:
14 Երբ իջած ցօղը վերցաւ, ահա անապատին երեսին վրայ մանր թեփաձեւ բան մը կար, եղեամի պէս մանր, գետնին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: роса поднялась, и вот, на поверхности пустыни [нечто] мелкое, круповидное, мелкое, как иней на земле.
16:14 καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τῆς ο the ἐρήμου ερημος lonesome; wilderness λεπτὸν λεπτος as if; about κόριον κοριον white ὡσεὶ ωσει as if; about πάγος παγος crag ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
16:14 וַ wa וְ and תַּ֖עַל ttˌaʕal עלה ascend שִׁכְבַ֣ת šiḵᵊvˈaṯ שִׁכְבָה lying down הַ ha הַ the טָּ֑ל ṭṭˈāl טַל dew וְ wᵊ וְ and הִנֵּ֞ה hinnˈē הִנֵּה behold עַל־ ʕal- עַל upon פְּנֵ֤י pᵊnˈê פָּנֶה face הַ ha הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert דַּ֣ק dˈaq דַּק thin מְחֻסְפָּ֔ס mᵊḥuspˈās חספס crackle דַּ֥ק dˌaq דַּק thin כַּ ka כְּ as † הַ the כְּפֹ֖ר kkᵊfˌōr כְּפֹור hoar frost עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
16:14. cumque operuisset superficiem terrae apparuit in solitudine minutum et quasi pilo tunsum in similitudinem pruinae super terramAnd when it had covered the face of the earth, it appeared in the wilderness small, and as it were beaten with a pestle, like unto the hoar frost on the ground.
14. 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.
16:14. And when it had covered the face of the earth, it appeared, in the wilderness, small and as if crushed with a pestle, similar to hoar-frost on the ground.
16:14. 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.
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:

14: роса поднялась, и вот, на поверхности пустыни [нечто] мелкое, круповидное, мелкое, как иней на земле.
16:14
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
λεπτὸν λεπτος as if; about
κόριον κοριον white
ὡσεὶ ωσει as if; about
πάγος παγος crag
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
16:14
וַ wa וְ and
תַּ֖עַל ttˌaʕal עלה ascend
שִׁכְבַ֣ת šiḵᵊvˈaṯ שִׁכְבָה lying down
הַ ha הַ the
טָּ֑ל ṭṭˈāl טַל dew
וְ wᵊ וְ and
הִנֵּ֞ה hinnˈē הִנֵּה behold
עַל־ ʕal- עַל upon
פְּנֵ֤י pᵊnˈê פָּנֶה face
הַ ha הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
דַּ֣ק dˈaq דַּק thin
מְחֻסְפָּ֔ס mᵊḥuspˈās חספס crackle
דַּ֥ק dˌaq דַּק thin
כַּ ka כְּ as
הַ the
כְּפֹ֖ר kkᵊfˌōr כְּפֹור hoar frost
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
16:14. cumque operuisset superficiem terrae apparuit in solitudine minutum et quasi pilo tunsum in similitudinem pruinae super terram
And when it had covered the face of the earth, it appeared in the wilderness small, and as it were beaten with a pestle, like unto the hoar frost on the ground.
16:14. And when it had covered the face of the earth, it appeared, in the wilderness, small and as if crushed with a pestle, similar to hoar-frost on the ground.
16:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:14: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: the dew: Num 11:7-9; Deu 8:3; Neh 9:15; Psa 78:24, Psa 105:40
the hoar frost: Psa 147:16
John Gill
16:14 And when the dew that lay was gone up,.... Exhaled by the sun upon the rising of it:
behold, upon the face of the wilderness; upon the surface of it, all around the camp of Israel:
there lay a small round thing, as small as the hoar frost on the ground; which is what is in the next verse called "manna". Before the sun rose there was nothing but a dew to be seen; when that was gone off through the force of the sun, then the manna appeared; which was but a "small thing", and very unpromising for food, and especially for such a vast number of people; and a "round" thing, for which it is after compared to a coriander seed, as is thought; though the Targums of Onkelos and Jonathan do not interpret the word of the round form, but rather refer to its smallness; and which is expressed in the Vulgate Latin version,"small, and as if beat with a pestle;''and for its white colour, as well as its smallness, it looked like hoar frost on the ground. Jarchi says there were two dews, within which it lay as something covered in a box, and he seems to be right; for it is certain from Num 11:9, that there was a dew which fell first, and then the manna fell upon it; and from hence it is plain also, that there was a dew over the manna, which went up from it when the sun rose: and the design of this seems to be to keep this heavenly bread pure and clean for the Israelites, that it might neither partake of the dust nor sand of the wilderness where it fell, and that nothing might light upon it until the time of gathering it came. The Jews, in memory of this, will sometimes put bread upon the table between two table cloths (n); and it is highly probable, that to this the allusion is of the "hidden manna" in Rev_ 2:17, by which is meant our Lord Jesus Christ, the antitype of this manna, as will be observed as we pass on, in all the circumstances of it; the manna came with the dew, and was covered with it, and hid in it; Christ is the gift of God's free grace to the sons of men, and is exhibited in the word of grace, where he lies hid to men in the glory of his person and the fulness of his grace, until revealed and made known. The figure of the manna being "round", which is a perfect figure, may denote the perfection of Christ in his person, natures, and office; he being perfectly God and perfectly man, having all the essential perfections both of the divine and human natures in him, as well as all fulness of grace; and being made perfect through sufferings, is become a complete Saviour, and by his blood, righteousness, and sacrifice, has perfected for ever his sanctified ones: and the manna being "small", may signify the meanness of Christ in the eyes of men in his state of humiliation, and the unpromising appearance he made of being the Saviour and King of Israel; the white colour of it may direct to the purity of Christ, to the holiness of his natures, and the beauty of his person, being white and ruddy, the chiefest among ten thousands.
(n) Vid. Fagium in loc.
16:1516:15: Իբրեւ տեսին զայն որդիքն Իսրայէլի, ասեն այր ցընկեր. Զի՞նչ է այս։ Քանզի ո՛չ գիտէին զինչ իցէ։ Եւ ասէ ցնոսա Մովսէս. Ա՛յդ է հացն զոր ետ ձեզ Տէր ուտելոյ[637]։ [637] Այլք. Ասեն ընկեր ցընկեր. Զի՛նչ է։
15 Երբ իսրայէլացիները տեսան այն, իրար ասացին. «Ի՞նչ է սա»: Որովհետեւ չգիտէին, թէ դա ինչ է: Մովսէսն ասաց նրանց. «Դա այն հացն է, որ Տէրը ձեզ տուել է ուտելու:
15 Երբ Իսրայէլի որդիները տեսան, իրարու ըսին. «Ի՞նչ է այս*»։ Քանզի ի՛նչ ըլլալը չէին գիտեր։ Մովսէս ըսաւ անոնց. «Այս է այն հացը, որ Տէրը ձեզի ուտելու տուաւ։
Իբրեւ տեսին զայն որդիքն Իսրայելի, ասեն ընկեր ցընկեր. [215]Զի՞նչ է այս``: Քանզի ոչ գիտէին զինչ իցէ: Եւ ասէ ցնոսա Մովսէս. Այդ է հացն զոր ետ ձեզ Տէր ուտելոյ:

16:15: Իբրեւ տեսին զայն որդիքն Իսրայէլի, ասեն այր ցընկեր. Զի՞նչ է այս։ Քանզի ո՛չ գիտէին զինչ իցէ։ Եւ ասէ ցնոսա Մովսէս. Ա՛յդ է հացն զոր ետ ձեզ Տէր ուտելոյ[637]։
[637] Այլք. Ասեն ընկեր ցընկեր. Զի՛նչ է։
15 Երբ իսրայէլացիները տեսան այն, իրար ասացին. «Ի՞նչ է սա»: Որովհետեւ չգիտէին, թէ դա ինչ է: Մովսէսն ասաց նրանց. «Դա այն հացն է, որ Տէրը ձեզ տուել է ուտելու:
15 Երբ Իսրայէլի որդիները տեսան, իրարու ըսին. «Ի՞նչ է այս*»։ Քանզի ի՛նչ ըլլալը չէին գիտեր։ Մովսէս ըսաւ անոնց. «Այս է այն հացը, որ Տէրը ձեզի ուտելու տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: И увидели сыны Израилевы и говорили друг другу: что это? Ибо не знали, что это. И Моисей сказал им: это хлеб, который Господь дал вам в пищу;
16:15 ἰδόντες οραω view; see δὲ δε though; while αὐτὸ αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel εἶπαν επω say; speak ἕτερος ετερος different; alternate τῷ ο the ἑτέρῳ ετερος different; alternate τί τις.1 who?; what? ἐστιν ειμι be τοῦτο ουτος this; he οὐ ου not γὰρ γαρ for ᾔδεισαν οιδα aware τί τις.1 who?; what? ἦν ειμι be εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward αὐτούς αυτος he; him οὗτος ουτος this; he ὁ ο the ἄρτος αρτος bread; loaves ὃν ος who; what ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master ὑμῖν υμιν you φαγεῖν φαγω swallow; eat
16:15 וַ wa וְ and יִּרְא֣וּ yyirʔˈû ראה see בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say אִ֤ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אָחִיו֙ ʔāḥiʸw אָח brother מָ֣ן mˈān מָן what ה֔וּא hˈû הוּא he כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know מַה־ mah- מָה what ה֑וּא hˈû הוּא he וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to ה֣וּא hˈû הוּא he הַ ha הַ the לֶּ֔חֶם llˈeḥem לֶחֶם bread אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
16:15. quod cum vidissent filii Israhel dixerunt ad invicem man hu quod significat quid est hoc ignorabant enim quid esset quibus ait Moses iste est panis quem dedit Dominus vobis ad vescendumAnd when the children of Israel saw it, they said one to another: Manhu! which signifieth: What is this! for they knew not what it was. And Moses said to them: This is the bread which the Lord hath given you to eat.
15. And when the children of Israel saw it, they said one to another, What is it? for they wist not what it was. And Moses said unto them, It is the bread which the LORD hath given you to eat.
16:15. When the sons of Israel had seen it, they said one to another: “Manhu?” which means “What is this?” For they did not know what it was. And Moses said to them: “This is the bread that the Lord has given you to eat.
16:15. 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.
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:

15: И увидели сыны Израилевы и говорили друг другу: что это? Ибо не знали, что это. И Моисей сказал им: это хлеб, который Господь дал вам в пищу;
16:15
ἰδόντες οραω view; see
δὲ δε though; while
αὐτὸ αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
εἶπαν επω say; speak
ἕτερος ετερος different; alternate
τῷ ο the
ἑτέρῳ ετερος different; alternate
τί τις.1 who?; what?
ἐστιν ειμι be
τοῦτο ουτος this; he
οὐ ου not
γὰρ γαρ for
ᾔδεισαν οιδα aware
τί τις.1 who?; what?
ἦν ειμι be
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
αὐτούς αυτος he; him
οὗτος ουτος this; he
ο the
ἄρτος αρτος bread; loaves
ὃν ος who; what
ἔδωκεν διδωμι give; deposit
κύριος κυριος lord; master
ὑμῖν υμιν you
φαγεῖν φαγω swallow; eat
16:15
וַ wa וְ and
יִּרְא֣וּ yyirʔˈû ראה see
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
אִ֤ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
אָחִיו֙ ʔāḥiʸw אָח brother
מָ֣ן mˈān מָן what
ה֔וּא hˈû הוּא he
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
מַה־ mah- מָה what
ה֑וּא hˈû הוּא he
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
ה֣וּא hˈû הוּא he
הַ ha הַ the
לֶּ֔חֶם llˈeḥem לֶחֶם bread
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
אָכְלָֽה׃ ʔoḵlˈā אָכְלָה food
16:15. quod cum vidissent filii Israhel dixerunt ad invicem man hu quod significat quid est hoc ignorabant enim quid esset quibus ait Moses iste est panis quem dedit Dominus vobis ad vescendum
And when the children of Israel saw it, they said one to another: Manhu! which signifieth: What is this! for they knew not what it was. And Moses said to them: This is the bread which the Lord hath given you to eat.
16:15. When the sons of Israel had seen it, they said one to another: “Manhu?” which means “What is this?” For they did not know what it was. And Moses said to them: “This is the bread that the Lord has given you to eat.
16:15. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:15: 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.
Albert Barnes: Notes on the Bible - 1834
16:15: It is manna - "Man" or "man-hut," i. e. white manna, was the name under which the substance was known to the Egyptians, and therefore to the Israelites. The manna of the Peninsula of Sinai is the sweet juice of the Tarfa, a species of tamarisk. It exudes from the trunk and branches in hot weather, and forms small round white grains. In cold weather it preserves its consistency, in hot weather it melts rapidly. It is either gathered from the twigs of tamarisk, or from the fallen leaves underneath the tree. The color is a greyish yellow. It begins to exude in May, and lasts about six weeks. According to Ehrenberg, it is produced by the puncture of an insect. It is abundant in rainy seasons, many years it ceases altogether. The whole quantity now produced in a single year does not exceed 600 or 700 pounds. It is found in the district between the Wady Gharandel, i. e. Elim, and Sinai, in the Wady Sheikh, and in some other parts of the Peninsula. When therefore the Israelites saw the "small round thing," they said at once "this is manna," but with an exclamation of surprise at finding it, not under the tamarisk tree, but on the open plain, in such immense quantities, under circumstances so unlike what they could have expected: in fact they did not know what it really was, only what it resembled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: It is manna: or, What is this, or, It is a portion, Exo 16:31, Exo 16:33; Deu 8:3, Deu 8:16; Jos 5:12; Neh 9:15, Neh 9:20; Joh 6:31, Joh 6:32, Joh 6:49, Joh 6:58; Co1 10:3; Heb 9:4; Rev 2:17
This is: Exo 16:4; Num 21:5; Pro 9:5; Luk 12:30
Geneva 1599
16:15 And when the children of Israel saw [it], they said one to another, It [is] (f) 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.
(f) Which signifies a part, portion, or gift: also meat prepared.
John Gill
16:15 And when the children of Israel saw it,.... As they could not but observe it, it being spread over the face of the wilderness; and besides, as they were told, that in the morning they should have bread to the full, they were up early to look after it:
they said one to another, it is manna; not such as is known by that name now, which is only used in medicine; nor anything that was then known by any such name; but so they called it, because it was, as Jarchi says, a preparation of food, or food ready prepared for them, from "manah", which signifies to appoint, prepare, and distribute, see Dan 1:5, so Christ is appointed of God, and prepared in his purposes and decrees, and delivered out, by his grace as proper food for his people, who have everyone their portion in due season: for Kimchi and Ben Melech give the sense of the word, a gift and portion from God; and such is Christ, the gift of his grace, and an unspeakable one. Some think these words were spoken by the Israelites on first sight of the manna, by way of question, "Man hu, what is it?" and so Josephus (o) says it signifies in their language; but it does not appear that the word is so used in the Hebrew tongue, though it might in the Syriac or Chaldee, which was more in use in the times of Josephus. But it can hardly be thought that the Israelites could speak in either of these dialects at this time; it is much more probable what others say, that it so signifies in the Egyptian tongue; and it is not at all to be wondered at that Israel, just come out of Egypt, should use an Egyptian word: and this best agrees with the reason that follows, "for they wist not what it was"; which contradicts our version; for if they knew not what it was, how came they to call it manna? but taking the above words as an interrogation, asking one another what it was, those come in very pertinently, and assign a reason of the question, because they were ignorant of it, having never seen any such thing before; and this sense is confirmed by what Moses says in the next clause, telling them what it was: and thus Christ is unknown to his own people, until he is revealed unto them; not by flesh and blood, by carnal reason or carnal men, but by the spirit of wisdom and revelation in the knowledge of him; and he remains always unknown to natural men, though ever so wise and prudent:
and Moses said unto them, this is the bread which the Lord hath given you to eat; which he had promised them the day before, and which he had now rained in plenty about them; and which they had as a free gift of his, without any merit and desert of theirs, and without their labour, diligence, and industry, and which they had now power from him to eat of freely and plentifully.
(o) Antiqu. l. 3. c. 1. sect. 6.
John Wesley
16:15 What is this? Manna descended from the clouds. It came down in dew melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else: It was pleasant food; the Jews say it was palatable to all, according as their tastes were. It was wholesome food, light of digestion. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties.
16:1616:16: Եւ ա՛յս բան է՝ զոր պատուիրեաց ձեզ Տէր. Ժողովեցէ՛ք ՚ի դմանէ իւրաքանչիւր ըստ բաւականի՛ իւրում. չափո՛վ ըստ գլուխ. ըստ թուոյ անձանց ձերոց, ըստ իւրաքանչիւր ըստ վրա՛նս ձեր ժողովեցէ՛ք։
16 Տէրը հետեւեալն է պատուիրել. “Իւրաքանչիւր ոք դրանցից թող հաւաքի այնքան, որքան անհրաժեշտ է մէկ մարդու համար, ըստ ձեր ընտանիքների շնչերի թուի: Հաւաքեցէ՛ք ըստ վրանում գտնուող իւրաքանչիւր մարդու թուի”»:
16 Տէրոջը պատուէրն է. հաւաքեցէ՛ք անկէ ամէն մէկդ իր կերածին չափ. ամէն մէկդ իր վրանին մէջ եղողներուն համար ձեր հոգիներուն համրանքին նայելով, մարդ գլուխ մէկ–մէկ օմէր առէք»։
Եւ այս բան է զոր պատուիրեաց Տէր. Ժողովեցէք ի դմանէ իւրաքանչիւր ըստ բաւականի իւրում, [216]չափով ըստ գլուխ, ըստ թուոյ անձանց ձերոց, ըստ իւրաքանչիւր ըստ վրանս ձեր ժողովեցէք:

16:16: Եւ ա՛յս բան է՝ զոր պատուիրեաց ձեզ Տէր. Ժողովեցէ՛ք ՚ի դմանէ իւրաքանչիւր ըստ բաւականի՛ իւրում. չափո՛վ ըստ գլուխ. ըստ թուոյ անձանց ձերոց, ըստ իւրաքանչիւր ըստ վրա՛նս ձեր ժողովեցէ՛ք։
16 Տէրը հետեւեալն է պատուիրել. “Իւրաքանչիւր ոք դրանցից թող հաւաքի այնքան, որքան անհրաժեշտ է մէկ մարդու համար, ըստ ձեր ընտանիքների շնչերի թուի: Հաւաքեցէ՛ք ըստ վրանում գտնուող իւրաքանչիւր մարդու թուի”»:
16 Տէրոջը պատուէրն է. հաւաքեցէ՛ք անկէ ամէն մէկդ իր կերածին չափ. ամէն մէկդ իր վրանին մէջ եղողներուն համար ձեր հոգիներուն համրանքին նայելով, մարդ գլուխ մէկ–մէկ օմէր առէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: вот что повелел Господь: собирайте его каждый по стольку, сколько ему съесть; по гомору на человека, по числу душ, сколько у кого в шатре, собирайте.
16:16 τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master συναγάγετε συναγω gather ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἕκαστος εκαστος each εἰς εις into; for τοὺς ο the καθήκοντας καθηκω fitting γομορ γομορ.1 down; by κεφαλὴν κεφαλη head; top κατὰ κατα down; by ἀριθμὸν αριθμος number ψυχῶν ψυχη soul ὑμῶν υμων your ἕκαστος εκαστος each σὺν συν with; [definite object marker] τοῖς ο the συσκηνίοις συσκηνια your συλλέξατε συλλεγω collect
16:16 זֶ֤ה zˈeh זֶה this הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִקְט֣וּ liqṭˈû לקט gather מִמֶּ֔נּוּ mimmˈennû מִן from אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to פִ֣י fˈî פֶּה mouth אָכְלֹ֑ו ʔoḵlˈô אֹכֶל food עֹ֣מֶר ʕˈōmer עֹמֶר omer לַ la לְ to † הַ the גֻּלְגֹּ֗לֶת ggulgˈōleṯ גֻּלְגֹּלֶת skull מִסְפַּר֙ mispˌar מִסְפָּר number נַפְשֹׁ֣תֵיכֶ֔ם nafšˈōṯêḵˈem נֶפֶשׁ soul אִ֛ישׁ ʔˈîš אִישׁ man לַ la לְ to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אָהֳלֹ֖ו ʔohᵒlˌô אֹהֶל tent תִּקָּֽחוּ׃ tiqqˈāḥû לקח take
16:16. hic est sermo quem praecepit Dominus colligat ex eo unusquisque quantum sufficiat ad vescendum gomor per singula capita iuxta numerum animarum vestrarum quae habitant in tabernaculo sic tolletisThis is the word that the Lord hath commanded: Let every one gather of it as much as is enough to eat; a gomor for every man, according to the number of your souls that dwell in a tent, so shall you take of it.
16. This is the thing which the LORD 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 which are in his tent.
16:16. This is the word that the Lord has instructed. Let each one collect as much of it as is sufficient to eat. One omer for each head. According to the number of your souls which live in a tent, so will you take of it.”
16:16. 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.
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:

16: вот что повелел Господь: собирайте его каждый по стольку, сколько ему съесть; по гомору на человека, по числу душ, сколько у кого в шатре, собирайте.
16:16
τοῦτο ουτος this; he
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
συναγάγετε συναγω gather
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἕκαστος εκαστος each
εἰς εις into; for
τοὺς ο the
καθήκοντας καθηκω fitting
γομορ γομορ.1 down; by
κεφαλὴν κεφαλη head; top
κατὰ κατα down; by
ἀριθμὸν αριθμος number
ψυχῶν ψυχη soul
ὑμῶν υμων your
ἕκαστος εκαστος each
σὺν συν with; [definite object marker]
τοῖς ο the
συσκηνίοις συσκηνια your
συλλέξατε συλλεγω collect
16:16
זֶ֤ה zˈeh זֶה this
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לִקְט֣וּ liqṭˈû לקט gather
מִמֶּ֔נּוּ mimmˈennû מִן from
אִ֖ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
פִ֣י fˈî פֶּה mouth
אָכְלֹ֑ו ʔoḵlˈô אֹכֶל food
עֹ֣מֶר ʕˈōmer עֹמֶר omer
לַ la לְ to
הַ the
גֻּלְגֹּ֗לֶת ggulgˈōleṯ גֻּלְגֹּלֶת skull
מִסְפַּר֙ mispˌar מִסְפָּר number
נַפְשֹׁ֣תֵיכֶ֔ם nafšˈōṯêḵˈem נֶפֶשׁ soul
אִ֛ישׁ ʔˈîš אִישׁ man
לַ la לְ to
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אָהֳלֹ֖ו ʔohᵒlˌô אֹהֶל tent
תִּקָּֽחוּ׃ tiqqˈāḥû לקח take
16:16. hic est sermo quem praecepit Dominus colligat ex eo unusquisque quantum sufficiat ad vescendum gomor per singula capita iuxta numerum animarum vestrarum quae habitant in tabernaculo sic tolletis
This is the word that the Lord hath commanded: Let every one gather of it as much as is enough to eat; a gomor for every man, according to the number of your souls that dwell in a tent, so shall you take of it.
16:16. This is the word that the Lord has instructed. Let each one collect as much of it as is sufficient to eat. One omer for each head. According to the number of your souls which live in a tent, so will you take of it.”
16:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Количество собираемой манны измерялось гомором (евр. «омер» — спор). Данный термин служил названием неизвестной меры вместимости, а обозначает «сосуд для питья, какой обыкновенно имеют при себе жители Востока в своих путешествиях по пустыне для черпания воды из источников» (Михаэлис). Такой же точно взгляд высказывает и другой экзегет — Канне. И так как эти домашние сосуды при относительном равенстве могли быть различной вместимости, то этим и объясняется то обстоятельство, что у собравших больше манны (17) при измерении ее гомором не было лишнего и у собравших меньше не оказалось недостатка. Большие по числу членов семьи имели и большие гоморы, благодаря чему в них и могло вместиться большее количество собранной манны, — лишней манны не оказалось. Меньшие семейства имели меньшие гоморы, и в них вошло столько манны, сколько было нужно для семьи, — недостатка не было. Если указанным пониманием термина «гомор» достаточно объясняется речь ст. 18, то ему не противоречит замечание ст. 36, что гомор — 1/10: ефы. В виду неодинаковой его вместимости было вполне естественно указать отношение его к определенной мере.
Adam Clarke: Commentary on the Bible - 1831
16:16: 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, Kg2 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 Kg2 7:1, Kg2 7:16, Kg2 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.
Albert Barnes: Notes on the Bible - 1834
16:16: An omer - i. e. the tenth part of an Ephah, see Exo 16:36. The exact quantity cannot be determined, since the measures varied at different times. Josephus makes the omer equal to six half-pints. The ephah was an Egyptian measure, supposed to be about a bushel or one-third of a hin. The word omer, in this sense, occurs in no other passage. It was probably not used at a later period, belonging, like many other words, to the time of Moses. It is found in Old Egyptian. See Lev 19:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: omer: Exo 16:18, Exo 16:33, Exo 16:36
for every man: Heb. by the poll, or head
persons: Heb. souls.
Carl Friedrich Keil and Franz Delitzsch
16:16
After explaining the object of the manna, Moses made known to them at once the directions of God about gathering it. In the first place, every one was to gather according to the necessities of his family, a bowl a head, which held, according to Ex 16:36, the tenth part of an ephah. Accordingly they gathered, "he that made much, and he that made little," i.e., he that gathered much, and he that gathered little, and measured it with the omer; and he who gathered much had no surplus, and he who gathered little had no lack: "every one according to the measure of his eating had they gathered." These words are generally understood by the Rabbins as meaning, that whether they had gathered much or little, when they measured it in their tents, they had collected just as many omers as they needed for the number in their families, and therefore that no one had either superfluity or deficiency. Calvin, on the other hand, and other Christian commentators, suppose the meaning to be, that all that was gathered was placed in a heap, and then measured out in the quantity that each required. In the former case, the miraculous superintendence of God was manifested in this, that no one was able to gather either more or less than what he needed for the number in his family; in the second case, in the fact that the entire quantity gathered, amounted exactly to what the whole nation required. In both cases, the superintending care of God would be equally wonderful, but the words of the text decidedly favour the old Jewish view.
Geneva 1599
16:16 This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, (g) an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents.
(g) Which contains about half a gallon in our measure.
John Gill
16:16 This is the thing which the Lord hath commanded,.... Respecting the gathering of it, the rule or rules he would have observed concerning that, as follows:
gather of it every man according to his eating; according to his appetite, and according to the appetites of those that were in his family, as much as they can all eat; and that they may have enough, the particular quantity is fixed for each of them. This act of gathering, in the mystical sense, may respect the exercise of faith on Christ, laying hold of him as he is held forth in the word, receiving him, and feeding upon him with a spiritual appetite, and that freely, largely, plentifully, and encouraging others to do the same:
an omer for every man; or head, or by poll (p); they were to take the poll of their families, the number of them, and reckon to every head, or assign to every man, such a measure of the manna, and which was sufficient for a man of the keenest appetite; what this measure was; see Gill on Ex 16:36 This must be understood not of sucking infants, and such that were sick and infirm, and of poor appetites, that could not feed upon and digest such sort of food, only of those that could:
according to the number of your persons, take ye every man for them which are in his tent: this was to be done after it was gathered and brought in, either by certain overseers of this affair, or heads of families, who, according to the number of those that were in their tents, who were eaters of such sort of food, was to take an omer of it for everyone of them.
(p) "ad caput", Montanus; "pro capite", Fagius, Drusius, Cartwright; so Ainsworth.
John Wesley
16:16 An omer - The tenth part of an Ephah: Near six pints, wine - measure.
16:1716:17: Եւ արարին ա՛յնպէս որդիքն Իսրայէլի. եւ ժողովեցին, որ շա՛տ եւ որ սակաւ։
17 Իսրայէլացիներն այդպէս էլ արեցին. հաւաքեցին ոմանք շատ, ոմանք քիչ:
17 Իսրայէլի որդիները այնպէս ըրին։ Ոմանք շատ եւ ոմանք քիչ հաւաքեցին։
Եւ արարին այնպէս որդիքն Իսրայելի. եւ ժողովեցին, որ շատ եւ որ սակաւ:

16:17: Եւ արարին ա՛յնպէս որդիքն Իսրայէլի. եւ ժողովեցին, որ շա՛տ եւ որ սակաւ։
17 Իսրայէլացիներն այդպէս էլ արեցին. հաւաքեցին ոմանք շատ, ոմանք քիչ:
17 Իսրայէլի որդիները այնպէս ըրին։ Ոմանք շատ եւ ոմանք քիչ հաւաքեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: И сделали так сыны Израилевы и собрали, кто много, кто мало;
16:17 ἐποίησαν ποιεω do; make δὲ δε though; while οὕτως ουτως so; this way οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even συνέλεξαν συλλεγω collect ὁ ο the τὸ ο the πολὺ πολυς much; many καὶ και and; even ὁ ο the τὸ ο the ἔλαττον ελασσων inferior; less
16:17 וַ wa וְ and יַּעֲשׂוּ־ yyaʕᵃśû- עשׂה make כֵ֖ן ḵˌēn כֵּן thus בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יִּלְקְט֔וּ yyilqᵊṭˈû לקט gather הַ ha הַ the מַּרְבֶּ֖ה mmarbˌeh רבה be many וְ wᵊ וְ and הַ ha הַ the מַּמְעִֽיט׃ mmamʕˈîṭ מעט be little
16:17. feceruntque ita filii Israhel et collegerunt alius plus alius minusAnd the children of Israel did so: and they gathered, one more, another less.
17. And the children of Israel did so, and gathered some more, some less.
16:17. And the sons of Israel did so. And they collected: some more, others less.
16:17. And the children of Israel did so, and gathered, some more, some less.
And the children of Israel did so, and gathered, some more, some less:

17: И сделали так сыны Израилевы и собрали, кто много, кто мало;
16:17
ἐποίησαν ποιεω do; make
δὲ δε though; while
οὕτως ουτως so; this way
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
συνέλεξαν συλλεγω collect
ο the
τὸ ο the
πολὺ πολυς much; many
καὶ και and; even
ο the
τὸ ο the
ἔλαττον ελασσων inferior; less
16:17
וַ wa וְ and
יַּעֲשׂוּ־ yyaʕᵃśû- עשׂה make
כֵ֖ן ḵˌēn כֵּן thus
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יִּלְקְט֔וּ yyilqᵊṭˈû לקט gather
הַ ha הַ the
מַּרְבֶּ֖ה mmarbˌeh רבה be many
וְ wᵊ וְ and
הַ ha הַ the
מַּמְעִֽיט׃ mmamʕˈîṭ מעט be little
16:17. feceruntque ita filii Israhel et collegerunt alius plus alius minus
And the children of Israel did so: and they gathered, one more, another less.
16:17. And the sons of Israel did so. And they collected: some more, others less.
16:17. And the children of Israel did so, and gathered, some more, some less.
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jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:17: 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.
Albert Barnes: Notes on the Bible - 1834
16:17: Some more, some less - It is evidently implied that the people were in part at least disobedient and failed in this first trial.
John Gill
16:17 And the children of Israel did so,.... They went out of the camp in the morning when it was fallen, and gathered it; which is expressive of believers going out of the camp, leaving the world, and all behind them for Christ; and of their going out of themselves to him, and of their going in and out, and finding pasture and food for their souls in him to live upon: and gathered some more, some less; some that were more robust and strong, that were more active and diligent, gathered in more than others; which may denote the different degree and exercise of faith in God's people; some are strong in it, and others weak; some attain to a greater degree of knowledge of Christ, and receive more grace from him, and have more spiritual peace, joy, and comfort in believing, and others less; see Rom 15:1.
16:1816:18: Եւ չափեցին չափովն։ Որոյ շատն էր՝ ո՛չ յաւելաւ. եւ որոյ սակաւն էր՝ ո՛չ պակասեաց։ Իւրաքանչիւր ըստ բաւականի՛ իւրում ժողովեցին։
18 Չափեցին եւ տեսան, որ ումը որ շատ էր, սահմանուած չափից չաւելացաւ, իսկ ումը՝ քիչ, սահմանուած չափից չպակասեց: Իւրաքանչիւրը իր կարիքի չափով էր հաւաքել:
18 Երբ օմէրով կը չափէին, շատ ունեցողինը չաւելցաւ ու քիչ ունեցողինը չպակսեցաւ։ Ամէն մէկը իր կերածին չափ հաւաքեց։
Եւ չափեցին [217]չափովն. որոյ շատն էր` ոչ յաւելաւ, եւ որոյ սակաւն էր` ոչ պակասեաց. իւրաքանչիւր ըստ բաւականի իւրում ժողովեցին:

16:18: Եւ չափեցին չափովն։ Որոյ շատն էր՝ ո՛չ յաւելաւ. եւ որոյ սակաւն էր՝ ո՛չ պակասեաց։ Իւրաքանչիւր ըստ բաւականի՛ իւրում ժողովեցին։
18 Չափեցին եւ տեսան, որ ումը որ շատ էր, սահմանուած չափից չաւելացաւ, իսկ ումը՝ քիչ, սահմանուած չափից չպակասեց: Իւրաքանչիւրը իր կարիքի չափով էր հաւաքել:
18 Երբ օմէրով կը չափէին, շատ ունեցողինը չաւելցաւ ու քիչ ունեցողինը չպակսեցաւ։ Ամէն մէկը իր կերածին չափ հաւաքեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: и меряли гомором, и у того, кто собрал много, не было лишнего, и у того, кто мало, не было недостатка: каждый собрал, сколько ему съесть.
16:18 καὶ και and; even μετρήσαντες μετρεω measure τῷ ο the γομορ γομορ.1 not ἐπλεόνασεν πλεοναζω increase ὁ ο the τὸ ο the πολύ πολυς much; many καὶ και and; even ὁ ο the τὸ ο the ἔλαττον ελασσων inferior; less οὐκ ου not ἠλαττόνησεν ελαττονεω diminish ἕκαστος εκαστος each εἰς εις into; for τοὺς ο the καθήκοντας καθηκω fitting παρ᾿ παρα from; by ἑαυτῷ εαυτου of himself; his own συνέλεξαν συλλεγω collect
16:18 וַ wa וְ and יָּמֹ֣דּוּ yyāmˈōddû מדד measure בָ vā בְּ in † הַ the עֹ֔מֶר ʕˈōmer עֹמֶר omer וְ wᵊ וְ and לֹ֤א lˈō לֹא not הֶעְדִּיף֙ heʕdîf עדף remain הַ ha הַ the מַּרְבֶּ֔ה mmarbˈeh רבה be many וְ wᵊ וְ and הַ ha הַ the מַּמְעִ֖יט mmamʕˌîṭ מעט be little לֹ֣א lˈō לֹא not הֶחְסִ֑יר heḥsˈîr חסר diminish אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to פִֽי־ fˈî- פֶּה mouth אָכְלֹ֖ו ʔoḵlˌô אֹכֶל food לָקָֽטוּ׃ lāqˈāṭû לקט gather
16:18. et mensi sunt ad mensuram gomor nec qui plus collegerat habuit amplius nec qui minus paraverat repperit minus sed singuli iuxta id quod edere poterant congregaruntAnd they measured by the measure of a gomor: neither had he more that had gathered more; nor did he find less that had provided less: but every one had gathered, according to what they were able to eat.
18. 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.
16:18. And they measured by the measure of an omer. He who collected more, did not have too much; nor did he who prepared less, find too little. But each one gathered according to what they were able to eat.
16:18. 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.
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:

18: и меряли гомором, и у того, кто собрал много, не было лишнего, и у того, кто мало, не было недостатка: каждый собрал, сколько ему съесть.
16:18
καὶ και and; even
μετρήσαντες μετρεω measure
τῷ ο the
γομορ γομορ.1 not
ἐπλεόνασεν πλεοναζω increase
ο the
τὸ ο the
πολύ πολυς much; many
καὶ και and; even
ο the
τὸ ο the
ἔλαττον ελασσων inferior; less
οὐκ ου not
ἠλαττόνησεν ελαττονεω diminish
ἕκαστος εκαστος each
εἰς εις into; for
τοὺς ο the
καθήκοντας καθηκω fitting
παρ᾿ παρα from; by
ἑαυτῷ εαυτου of himself; his own
συνέλεξαν συλλεγω collect
16:18
וַ wa וְ and
יָּמֹ֣דּוּ yyāmˈōddû מדד measure
בָ בְּ in
הַ the
עֹ֔מֶר ʕˈōmer עֹמֶר omer
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
הֶעְדִּיף֙ heʕdîf עדף remain
הַ ha הַ the
מַּרְבֶּ֔ה mmarbˈeh רבה be many
וְ wᵊ וְ and
הַ ha הַ the
מַּמְעִ֖יט mmamʕˌîṭ מעט be little
לֹ֣א lˈō לֹא not
הֶחְסִ֑יר heḥsˈîr חסר diminish
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
פִֽי־ fˈî- פֶּה mouth
אָכְלֹ֖ו ʔoḵlˌô אֹכֶל food
לָקָֽטוּ׃ lāqˈāṭû לקט gather
16:18. et mensi sunt ad mensuram gomor nec qui plus collegerat habuit amplius nec qui minus paraverat repperit minus sed singuli iuxta id quod edere poterant congregarunt
And they measured by the measure of a gomor: neither had he more that had gathered more; nor did he find less that had provided less: but every one had gathered, according to what they were able to eat.
16:18. And they measured by the measure of an omer. He who collected more, did not have too much; nor did he who prepared less, find too little. But each one gathered according to what they were able to eat.
16:18. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:18: 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, Co2 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.
Albert Barnes: Notes on the Bible - 1834
16:18: Had nothing over - Whatever quantity each person had gathered, when he measured it in his tent, he found that he had just as many omers as he needed for the consumption of his family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: Co2 8:14, Co2 8:15
Geneva 1599
16:18 And when they did mete [it] with an omer, he that gathered much had nothing over, and he that gathered little had no (h) lack; they gathered every man according to his eating.
(h) God richly feeds everyone, and no one can justly complain.
John Gill
16:18 And when they did mete it with an omer,.... What was gathered in; and everyone had his measure, his omer dealt out to him by those that meted or measured it:
he that gathered much had nothing over, and he that gathered little had no lack; when their gatherings were put together in one heap, and each had his omer measured out to him; he that had gathered more than an omer had no more allotted to him, and he that gathered not so much as an omer, yet had a full one measured out to him: or he, that is, Moses, "did not cause him to abound" (q), that gathered much, he had no more for his share than another; nor "suffer" him "to want" (r) that gathered little, so that they all had alike; which shows, that though there may be different exercises of grace, yet it is the same grace in all; all have alike precious faith, and an equal interest in Christ, the object of it; all are equally redeemed by his precious blood, and justified by his righteousness, and have their sins forgiven on the foot of his atonement; all have the same Christ, and the same blessings of grace, and are entitled to the same eternal glory and happiness. The apostle quotes this passage, and applies it to that equality there should be among Christians in acts of beneficence and charity, that what is wanting in the one through poverty, may be made up by the riches of others, 2Cor 8:14,
they gathered every man according to his eating; according to the number of persons he had to eat of it; there always was, upon an average, some gathering more and others less, an omer gathered and distributed to every person. Jarchi takes this to be a miracle, that nothing should ever be wanting of an omer to a man; and so Aben Ezra observes, that the ancients say this is a miracle.
(q) "et non abundare fecit", Montanus. (r) "non minoravit", Montanus; "non defuit", Tigurine version.
16:1916:19: Եւ ասէ ցնոսա Մովսէս. Մի՛ ոք թողուցու այտի յայգ։
19 Մովսէսն ասաց նրանց. «Ոչ ոք մինչեւ առաւօտ դրանից աւելցուկ չթողնի»:
19 Մովսէս ըսաւ անոնց. «Մէ՛կը մինչեւ առտու չպահէ»։
Եւ ասէ ցնոսա Մովսէս. Մի՛ ոք թողուցու այտի յայգ:

16:19: Եւ ասէ ցնոսա Մովսէս. Մի՛ ոք թողուցու այտի յայգ։
19 Մովսէսն ասաց նրանց. «Ոչ ոք մինչեւ առաւօտ դրանից աւելցուկ չթողնի»:
19 Մովսէս ըսաւ անոնց. «Մէ՛կը մինչեւ առտու չպահէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: И сказал им Моисей: никто не оставляй сего до утра.
16:19 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward αὐτούς αυτος he; him μηδεὶς μηδεις not even one; no one καταλιπέτω καταλειπω leave behind; remain ἀπ᾿ απο from; away αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the πρωί πρωι early
16:19 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to אִ֕ישׁ ʔˈîš אִישׁ man אַל־ ʔal- אַל not יֹותֵ֥ר yôṯˌēr יתר remain מִמֶּ֖נּוּ mimmˌennû מִן from עַד־ ʕaḏ- עַד unto בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
16:19. dixitque Moses ad eos nullus relinquat ex eo in maneAnd Moses said to them: Let no man leave thereof till the morning.
19. And Moses said unto them, Let no man leave of it till the morning.
16:19. And Moses said to them, “Let no one leave any of it behind until morning.”
16:19. And Moses said, Let no man leave of it till the morning.
And Moses said, Let no man leave of it till the morning:

19: И сказал им Моисей: никто не оставляй сего до утра.
16:19
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
αὐτούς αυτος he; him
μηδεὶς μηδεις not even one; no one
καταλιπέτω καταλειπω leave behind; remain
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
πρωί πρωι early
16:19
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
אִ֕ישׁ ʔˈîš אִישׁ man
אַל־ ʔal- אַל not
יֹותֵ֥ר yôṯˌēr יתר remain
מִמֶּ֖נּוּ mimmˌennû מִן from
עַד־ ʕaḏ- עַד unto
בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
16:19. dixitque Moses ad eos nullus relinquat ex eo in mane
And Moses said to them: Let no man leave thereof till the morning.
16:19. And Moses said to them, “Let no one leave any of it behind until morning.”
16:19. And Moses said, Let no man leave of it till the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Неисполнение второго приказания всего скорее объясняется жадностью (ср. Чис 11:32–33).
Adam Clarke: Commentary on the Bible - 1831
16:19: 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?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: Exo 12:10, Exo 23:18; Mat 6:34
Carl Friedrich Keil and Franz Delitzsch
16:19
In the second place, Moses commanded them, that no one was to leave any of what had been gathered till the next morning. Some of them disobeyed, but what was left went into worms (תּולעים ירם literally rose into worms) and stank. Israel was to take no care for the morrow (Mt 6:34), but to enjoy the daily bread received from God in obedience to the giver. The gathering was to take place in the morning (Ex 16:21); for when the sun shone brightly, it melted away.
John Gill
16:19 And Moses said unto them,.... At the same time he gave the direction to them about gathering it, and measuring out to every man an omer:
let no man leave of it until the morning; not that every man was bound to eat up the quantity distributed to him; he might give what he could not eat to those that could eat more, if there were any such; or he might give it to his cattle, or cast it away, but he was not to reserve it until the next day for his use; which was to teach him that God would bestow this benefit and blessing on him daily, and he might expect it, whose mercies are new every morning; and to instruct him to live every day upon the providence of God for his daily food; as indeed every man ought to do so, let his circumstances be ever so affluent; and, in a more spiritual and evangelic sense, it teaches believers to live continually every day by faith on Christ, and to say day by day, Lord, evermore give us this bread, Jn 6:34.
John Wesley
16:19 Let no man leave 'till morning - But let them learn to go to bed and sleep quietly, though they had not a bit of bread in their tent, nor in all their camp, trusting God with the following day to bring them their daily bread. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished without money, and without price: never was there such an open house kept as God kept in the wilderness for 40 years together, nor such free and plentiful entertainment given. And the same wisdom, power and goodness that now brought food daily out of the clouds, doth in the constant course of nature bring food yearly out of the earth, and gives us all things richly to enjoy.
16:2016:20: Եւ ո՛չ լուան Մովսիսի. այլ թողին ոմանք ՚ի նմանէ յայգ, եւ եռաց ՚ի նմա որդն, եւ նեխեցաւ։ Եւ դառնացաւ ՚ի նոսա Մովսէս։
20 Ոմանք, սակայն, Մովսէսին չլսեցին. դրանից աւելցուկ մնաց առաւօտեան: Դա որդնոտեց ու նեխեց: Մովսէսը զայրացաւ նրանց վրայ:
20 Բայց մտիկ չըրին Մովսէսին, հապա ոմանք թողուցին անկէ մինչեւ առտու, բայց որդնոտեցաւ ու հոտեցաւ։ Մովսէս բարկացաւ անոնց։
Եւ ոչ լուան Մովսիսի, այլ թողին ոմանք ի նմանէ յայգ, եւ եռաց ի նմա որդն եւ նեխեցաւ. եւ դառնացաւ ի նոսա Մովսէս:

16:20: Եւ ո՛չ լուան Մովսիսի. այլ թողին ոմանք ՚ի նմանէ յայգ, եւ եռաց ՚ի նմա որդն, եւ նեխեցաւ։ Եւ դառնացաւ ՚ի նոսա Մովսէս։
20 Ոմանք, սակայն, Մովսէսին չլսեցին. դրանից աւելցուկ մնաց առաւօտեան: Դա որդնոտեց ու նեխեց: Մովսէսը զայրացաւ նրանց վրայ:
20 Բայց մտիկ չըրին Մովսէսին, հապա ոմանք թողուցին անկէ մինչեւ առտու, բայց որդնոտեցաւ ու հոտեցաւ։ Մովսէս բարկացաւ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: Но не послушали они Моисея, и оставили от сего некоторые до утра, --и завелись черви, и оно воссмердело. И разгневался на них Моисей.
16:20 καὶ και and; even οὐκ ου not εἰσήκουσαν εισακουω heed; listen to Μωυσῆ μωσευς Mōseus; Mosefs ἀλλὰ αλλα but κατέλιπόν καταλειπω leave behind; remain τινες τις anyone; someone ἀπ᾿ απο from; away αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the πρωί πρωι early καὶ και and; even ἐξέζεσεν εκζεω worm καὶ και and; even ἐπώζεσεν εποζω and; even ἐπικράνθη πικραινω embitter ἐπ᾿ επι in; on αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs
16:20 וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁמְע֣וּ šāmᵊʕˈû שׁמע hear אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּותִ֨רוּ yyôṯˌirû יתר remain אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man מִמֶּ֨נּוּ֙ mimmˈennû מִן from עַד־ ʕaḏ- עַד unto בֹּ֔קֶר bˈōqer בֹּקֶר morning וַ wa וְ and יָּ֥רֻם yyˌārum רמם be wormy תֹּולָעִ֖ים tôlāʕˌîm תֹּולָע scarlet worm וַ wa וְ and יִּבְאַ֑שׁ yyivʔˈaš באשׁ stink וַ wa וְ and יִּקְצֹ֥ף yyiqṣˌōf קצף be angry עֲלֵהֶ֖ם ʕᵃlēhˌem עַל upon מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
16:20. qui non audierunt eum sed dimiserunt quidam ex eis usque mane et scatere coepit vermibus atque conputruit et iratus est contra eos MosesAnd they hearkened not to him, but some of them left until the morning, and it began to be full of worms, and it putrified, and Moses was angry with them.
20. 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.
16:20. And they did not listen to him, but they left some of it behind until morning, and it began to swarm with worms, and it putrefied. And Moses became angry against them.
16:20. 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.
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:

20: Но не послушали они Моисея, и оставили от сего некоторые до утра, --и завелись черви, и оно воссмердело. И разгневался на них Моисей.
16:20
καὶ και and; even
οὐκ ου not
εἰσήκουσαν εισακουω heed; listen to
Μωυσῆ μωσευς Mōseus; Mosefs
ἀλλὰ αλλα but
κατέλιπόν καταλειπω leave behind; remain
τινες τις anyone; someone
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἐξέζεσεν εκζεω worm
καὶ και and; even
ἐπώζεσεν εποζω and; even
ἐπικράνθη πικραινω embitter
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
16:20
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁמְע֣וּ šāmᵊʕˈû שׁמע hear
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּותִ֨רוּ yyôṯˌirû יתר remain
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
מִמֶּ֨נּוּ֙ mimmˈennû מִן from
עַד־ ʕaḏ- עַד unto
בֹּ֔קֶר bˈōqer בֹּקֶר morning
וַ wa וְ and
יָּ֥רֻם yyˌārum רמם be wormy
תֹּולָעִ֖ים tôlāʕˌîm תֹּולָע scarlet worm
וַ wa וְ and
יִּבְאַ֑שׁ yyivʔˈaš באשׁ stink
וַ wa וְ and
יִּקְצֹ֥ף yyiqṣˌōf קצף be angry
עֲלֵהֶ֖ם ʕᵃlēhˌem עַל upon
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
16:20. qui non audierunt eum sed dimiserunt quidam ex eis usque mane et scatere coepit vermibus atque conputruit et iratus est contra eos Moses
And they hearkened not to him, but some of them left until the morning, and it began to be full of worms, and it putrified, and Moses was angry with them.
16:20. And they did not listen to him, but they left some of it behind until morning, and it began to swarm with worms, and it putrefied. And Moses became angry against them.
16:20. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:20: 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.
Albert Barnes: Notes on the Bible - 1834
16:20: It bred worms - This result was supernatural: no such tendency to rapid decomposition is recorded of common manna.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: bred worms: Mat 6:19; Luk 12:15, Luk 12:33; Heb 13:5; Jam 5:2, Jam 5:3
and Moses: Num 12:3, Num 16:15; Mar 3:5, Mar 10:14; Eph 4:26
Geneva 1599
16:20 Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and (i) stank: and Moses was wroth with them.
(i) No creature is so pure, but being abused it turns to our destruction.
John Gill
16:20 Notwithstanding they hearkened not unto Moses,.... That is, not all of them, some of them did, and perhaps the far greater part of them:
but some of them left it until the morning; out of distrust, for fear they should have none the next day; being men of little faith, that could not trust God for a supply for the morrow; the Targum of Jonathan says, these were Dathan and Abiram; and so Jarchi:
and it bred worms, and stank; or by an "hysteron proteron", and transposition of the words, the sense may be, that it stank, corrupted, and putrefied, and so produced worms, in which order the words lie, Ex 16:24, and this was not from the nature of the manna to breed worms so soon, but God so ordering and disposing it, that it should do so; for otherwise it would keep to another day, as what was gathered on the sixth day kept to the seventh, and there was a part of it kept for many ages, see Ex 16:24, and since the manna was of the meal kind, perhaps those worms it bred might be of the weevil sort, as Scheuchzer conjectures (s):
and Moses was wroth with them; for breaking the commandment of God.
(s) Physica Sacra, vol. 2. p. 179.
16:2116:21: Եւ քաղէին այգուն այգուն իւրաքանչիւր ըստ բաւականի իւրում. եւ իբրեւ արեւն ջեռնոյր՝ հալէ՛ր։
21 Դրանից յետոյ ամէն առաւօտ իւրաքանչիւրը հաւաքում էր իրեն պէտք եղածի չափ: Երբ արեւը տաքացնում էր, այն հալւում էր:
21 Ամէն առտու կը հաւաքէին անկէ, ամէն մէկը իր կերածին չափ ու արեւը տաքցածին պէս կը հալէր։
Եւ քաղէին այգուն այգուն իւրաքանչիւր ըստ բաւականի իւրում. եւ իբրեւ արեւն ջեռնոյր, հալէր:

16:21: Եւ քաղէին այգուն այգուն իւրաքանչիւր ըստ բաւականի իւրում. եւ իբրեւ արեւն ջեռնոյր՝ հալէ՛ր։
21 Դրանից յետոյ ամէն առաւօտ իւրաքանչիւրը հաւաքում էր իրեն պէտք եղածի չափ: Երբ արեւը տաքացնում էր, այն հալւում էր:
21 Ամէն առտու կը հաւաքէին անկէ, ամէն մէկը իր կերածին չափ ու արեւը տաքցածին պէս կը հալէր։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: И собирали его рано поутру, каждый сколько ему съесть; когда же обогревало солнце, оно таяло.
16:21 καὶ και and; even συνέλεξαν συλλεγω collect αὐτὸ αυτος he; him πρωὶ πρωι early πρωί πρωι early ἕκαστος εκαστος each τὸ ο the καθῆκον καθηκω fitting αὐτῷ αυτος he; him ἡνίκα ηνικα whenever; when δὲ δε though; while διεθέρμαινεν διαθερμαινω the ἥλιος ηλιος sun ἐτήκετο τηκω melt
16:21 וַ wa וְ and יִּלְקְט֤וּ yyilqᵊṭˈû לקט gather אֹתֹו֙ ʔōṯˌô אֵת [object marker] בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning אִ֖ישׁ ʔˌîš אִישׁ man כְּ kᵊ כְּ as פִ֣י fˈî פֶּה mouth אָכְלֹ֑ו ʔoḵlˈô אֹכֶל food וְ wᵊ וְ and חַ֥ם ḥˌam חמם be hot הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun וְ wᵊ וְ and נָמָֽס׃ nāmˈās מסס melt
16:21. colligebant autem mane singuli quantum sufficere poterat ad vescendum cumque incaluisset sol liquefiebatNow every one of them gathered in the morning, as much as might suffice to eat: and after the sun grew hot, it melted.
21. And they gathered it morning by morning, every man according to his eating: and when the sun waxed hot, it melted.
16:21. Then each one collected, in the morning, as much as would be sufficient to eat. And after the sun became hot, it melted.
16:21. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted:

21: И собирали его рано поутру, каждый сколько ему съесть; когда же обогревало солнце, оно таяло.
16:21
καὶ και and; even
συνέλεξαν συλλεγω collect
αὐτὸ αυτος he; him
πρωὶ πρωι early
πρωί πρωι early
ἕκαστος εκαστος each
τὸ ο the
καθῆκον καθηκω fitting
αὐτῷ αυτος he; him
ἡνίκα ηνικα whenever; when
δὲ δε though; while
διεθέρμαινεν διαθερμαινω the
ἥλιος ηλιος sun
ἐτήκετο τηκω melt
16:21
וַ wa וְ and
יִּלְקְט֤וּ yyilqᵊṭˈû לקט gather
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בַּ ba בְּ in
הַ the
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
אִ֖ישׁ ʔˌîš אִישׁ man
כְּ kᵊ כְּ as
פִ֣י fˈî פֶּה mouth
אָכְלֹ֑ו ʔoḵlˈô אֹכֶל food
וְ wᵊ וְ and
חַ֥ם ḥˌam חמם be hot
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
נָמָֽס׃ nāmˈās מסס melt
16:21. colligebant autem mane singuli quantum sufficere poterat ad vescendum cumque incaluisset sol liquefiebat
Now every one of them gathered in the morning, as much as might suffice to eat: and after the sun grew hot, it melted.
16:21. Then each one collected, in the morning, as much as would be sufficient to eat. And after the sun became hot, it melted.
16:21. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Так как народу не был разъяснен смысл приказания собирать в шестой день двойное количество манны (5), то вполне естественно, что он не понимал его. Намек на это содержится в поведении начальников общества. Они доносят Моисею о выполнении его повеления, как бы дожидаясь указания, что же следует делать с двойным количеством манны.
Albert Barnes: Notes on the Bible - 1834
16:21: It melted - This refers to the manna which was not gathered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: Pro 6:6-11; Ecc 9:10, Ecc 12:1; Mat 6:33; Joh 12:35; Co2 6:2
John Gill
16:21 And they gathered it every morning,.... From the time the morning began, during four hours, or to the fourth hour, as the Targum of Jonathan; that is, till ten o'clock in the morning: this was a very wonderful thing that bread should be provided and rained every morning about the camp of Israel, in such plenty as to be sufficient to feed such a vast body of people; and that for forty years together:
every man according to his eating; according to the number of persons he had in his family to eat of it, and as much as everyone could eat; there never was any lack or scarcity of it, but every morning there it was for them, and they gathered it, an omer for everyone:
and when the sun waxed hot, it melted; and so what was left ungathered, being exhaled by the sun and laid up in the clouds, generated and increased, and became a provision to be let down the next morning; it being the will of God that it should not be trampled upon or exposed; and that the Israelites might be diligent, and not neglect the time of gathering it: and the Targum of Jonathan says, from the fourth hour, or ten o'clock and onward, the sun was hot upon it and melted it, which is the time of day when the sun is hottest: and some things, we may observe, are hardened by the sun, and others are softened, as the manna was, even to a liquefaction; though otherwise it was of so hard a nature as to be beaten in a mortar and ground in a mill, Num 11:8.
16:2216:22: Եւ եղեւ յաւուրն վեցերորդի ժողովեցին զպէտսն կրկին՝ երկո՛ւս չափս առ մի՛ մի։ եւ մտին ամենայն իշխանք ժողովրդեանն եւ պատմեցին Մովսիսի։
22 Վեցերորդ օրը հաւաքեցին պէտք եղածի կրկնապատիկը՝ ամէն մէկի համար երկուական բաժին: Ժողովրդի բոլոր առաջնորդները գնացին Մովսէսի մօտ ու նրան յայտնեցին այդ մասին:
22 Վեցերորդ օրը կրկնապատիկ ուտելիք, այսինքն ամէն մէկուն համար երկու օմէր, հաւաքեցին եւ ժողովուրդին բոլոր իշխանները եկան ու պատմեցին Մովսէսին։
Եւ եղեւ յաւուրն վեցերորդի ժողովեցին զպէտսն կրկին` երկուս [218]չափս առ մի մի. եւ մտին ամենայն իշխանք ժողովրդեանն եւ պատմեցին Մովսիսի:

16:22: Եւ եղեւ յաւուրն վեցերորդի ժողովեցին զպէտսն կրկին՝ երկո՛ւս չափս առ մի՛ մի։ եւ մտին ամենայն իշխանք ժողովրդեանն եւ պատմեցին Մովսիսի։
22 Վեցերորդ օրը հաւաքեցին պէտք եղածի կրկնապատիկը՝ ամէն մէկի համար երկուական բաժին: Ժողովրդի բոլոր առաջնորդները գնացին Մովսէսի մօտ ու նրան յայտնեցին այդ մասին:
22 Վեցերորդ օրը կրկնապատիկ ուտելիք, այսինքն ամէն մէկուն համար երկու օմէր, հաւաքեցին եւ ժողովուրդին բոլոր իշխանները եկան ու պատմեցին Մովսէսին։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: В шестой же день собрали хлеба вдвое, по два гомора на каждого. И пришли все начальники общества и донесли Моисею.
16:22 ἐγένετο γινομαι happen; become δὲ δε though; while τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἕκτῃ εκτος.1 sixth συνέλεξαν συλλεγω collect τὰ ο the δέοντα δει is necessary; have to διπλᾶ διπλους double; twice δύο δυο two Γομορ γομορ the ἑνί εις.1 one; unit εἰσήλθοσαν εισερχομαι enter; go in δὲ δε though; while πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler τῆς ο the συναγωγῆς συναγωγη gathering καὶ και and; even ἀνήγγειλαν αναγγελλω announce Μωυσεῖ μωσευς Mōseus; Mosefs
16:22 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שִּׁשִּׁ֗י ššiššˈî שִׁשִּׁי sixth לָֽקְט֥וּ lˈāqᵊṭˌû לקט gather לֶ֨חֶם֙ lˈeḥem לֶחֶם bread מִשְׁנֶ֔ה mišnˈeh מִשְׁנֶה second שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הָ hā הַ the עֹ֖מֶר ʕˌōmer עֹמֶר omer לָ lā לְ to † הַ the אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come כָּל־ kol- כֹּל whole נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief הָֽ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering וַ wa וְ and יַּגִּ֖ידוּ yyaggˌîḏû נגד report לְ lᵊ לְ to מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
16:22. in die vero sexta collegerunt cibos duplices id est duo gomor per singulos homines venerunt autem omnes principes multitudinis et narraverunt MosiBut on the sixth day they gathered twice as much, that is, two gomors every man: and all the rulers of the multitude came, and told Moses.
22. 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.
16:22. But on the sixth day, they collected a double portion, that is, two omers for each man. Then all the leaders among the multitude came, and they discoursed with Moses.
16:22. 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.
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:

22: В шестой же день собрали хлеба вдвое, по два гомора на каждого. И пришли все начальники общества и донесли Моисею.
16:22
ἐγένετο γινομαι happen; become
δὲ δε though; while
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἕκτῃ εκτος.1 sixth
συνέλεξαν συλλεγω collect
τὰ ο the
δέοντα δει is necessary; have to
διπλᾶ διπλους double; twice
δύο δυο two
Γομορ γομορ the
ἑνί εις.1 one; unit
εἰσήλθοσαν εισερχομαι enter; go in
δὲ δε though; while
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῆς ο the
συναγωγῆς συναγωγη gathering
καὶ και and; even
ἀνήγγειλαν αναγγελλω announce
Μωυσεῖ μωσευς Mōseus; Mosefs
16:22
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שִּׁשִּׁ֗י ššiššˈî שִׁשִּׁי sixth
לָֽקְט֥וּ lˈāqᵊṭˌû לקט gather
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
מִשְׁנֶ֔ה mišnˈeh מִשְׁנֶה second
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הָ הַ the
עֹ֖מֶר ʕˌōmer עֹמֶר omer
לָ לְ to
הַ the
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
כָּל־ kol- כֹּל whole
נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief
הָֽ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
וַ wa וְ and
יַּגִּ֖ידוּ yyaggˌîḏû נגד report
לְ lᵊ לְ to
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
16:22. in die vero sexta collegerunt cibos duplices id est duo gomor per singulos homines venerunt autem omnes principes multitudinis et narraverunt Mosi
But on the sixth day they gathered twice as much, that is, two gomors every man: and all the rulers of the multitude came, and told Moses.
16:22. But on the sixth day, they collected a double portion, that is, two omers for each man. Then all the leaders among the multitude came, and they discoursed with Moses.
16:22. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 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. 23 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. 24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. 25 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. 26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. 27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. 28 And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? 29 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. 30 So the people rested on the seventh day. 31 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.
We have here, 1. A plain intimation of the observing of a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore, from the beginning, Gen. ii. 3. If the sabbath had now been first instituted, how could Moses have understood what God said to him (v. 5), concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint (v. 22), even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath-sanctification is the good old way. 2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day: God gave them on the sixth day the bread of two days, v. 29. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to prepare it, v. 23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord's day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of necessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept of for their food on the sabbath day did not putrefy, v. 24. When they kept it in opposition to a command (v. 20) it stank; when they kept it in obedience to a command it was sweet and good; for every thing is sanctified by the word of God and prayer.
Adam Clarke: Commentary on the Bible - 1831
16:22: 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.
Albert Barnes: Notes on the Bible - 1834
16:22: Twice as much bread - See Exo 16:5.
From this passage and from Exo 16:5 it is inferred that the seventh day was pRev_iously known to the people as a day separate from all others, and if so, it must have been observed as an ancient and primeval institution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: What the substance called manna was, is utterly unknown, but, from the circumstances in the text, it is evident that it was not a natural production, but was miraculously sent by Jehovah. These the learned Abarbinel, a most judicious Jewish interpreter, has thus enumerated:
- The natural manna was never found in the desert where this fell where the common manna does fall;
- It is only in the spring time, in March and April, whereas this fell throughout all the months in the year;
- The ordinary manna does not melt in the sun, as this did (Exo 16:21);
- It does not stink and breed worms, as this did, when kept till the morning (Exo 16:20);
- It cannot be ground or beaten in a mortar, so as to make cakes, as this was;
- The common manna is medicinal and purgative, and cannot be used for food and nutriment, as this was;
- This fell in a double proportion on the sixth day, and not on the sabbath, as it certainly would have done had it fallen naturally;
- It followed them in all their journeys, where ever they pitched their tents; and
- It ceased at the very time of the year when the other falls, namely, in March, when the Israelites were come to Gilgal.
Whatever this substance was, it does not appear to have been common to the wilderness. From Deu 8:3, Deu 8:16, it is evident that the Israelites never saw it before; and from a pot of it being preserved, it is certain that nothing of the kind ever appeared again.
Exo 16:5, Exo 16:16; Lev 25:12, Lev 25:22
Carl Friedrich Keil and Franz Delitzsch
16:22
Moreover, God bestowed His gift in such a manner, that the Sabbath was sanctified by it, and the way was thereby opened for its sanctification by the law. On the sixth day of the week the quantity yielded was twice as much, viz., two omers for one (one person). When the princes of the congregation informed Moses of this, he said to them, "Let tomorrow be rest (שׁבּתון), a holy Sabbath to the Lord." They were to bake and boil as much as was needed for the day, and keep what was over for the morrow, for on the Sabbath they would find none in the field. They did this, and what was kept for the Sabbath neither stank nor bred worms. It is perfectly clear from this event, that the Israelites were not acquainted with any sabbatical observance at that time, but that, whilst the way was practically opened, it was through the decalogue that it was raised into a legal institution (see Ex 10:8.). שׁבּתון is an abstract noun denoting "rest," and שׁבּי a concrete, literally the observer, from which it came to be used as a technical term for the seventh day of the week, which was to be observed as a day of rest to the Lord.
Geneva 1599
16:22 And it came to pass, [that] on the sixth day they gathered (k) twice as much bread, two omers for one [man]: and all the rulers of the congregation came and told Moses.
(k) Which would serve for the Sabbath and the day before.
John Gill
16:22 And it came to pass, that on the sixth day,.... Of the week, or from the first raining of the manna, which was the same:
they gathered twice as much bread; as they had used to do on other days, a greater quantity falling, and which was more easily taken up:
two omers for one man; or, "instead of one" (t) of one omer; so it turned out when they came to measure what they had gathered; otherwise they had no intention in gathering it, but lying in a great quantity, they gathered as much as they could, or could well carry, and upon measuring it so it proved; for it does not appear that Moses had as yet acquainted them what was to be, or would be gathered on this day; nor had he any orders so to do from the Lord, only he was told by him that so it would be, and accordingly it came to pass, see Ex 16:5.
and all the rulers of the congregation came and told Moses; what had happened, that the people that day had gathered as much more as they had used to do on other days: these seem to be the overseers of this affair, before whom what was gathered was brought, and in whose presence it was measured, and who took care that everyone should have his omer and no more: this makes it plain that the people acted without design, and knew not that they were to gather on this day double to other days; since the rulers knew nothing of it, nor of the reason of it, and it can hardly be imagined that the people should know and the rulers be ignorant.
(t) "pro uno", Tigurine version.
16:2316:23: Ասէ ցնոսա Մովսէս. Ա՛յս բան է զոր խօսեցաւ Տէր. Շաբաթ՝ հանգիստ՝ սուրբ Տեառն վաղիւ։ որ ինչ եփելոց էք՝ եփեցէ՛ք, եւ որ ինչ հասուցանելոց էք՝ հասուցէ՛ք. եւ զամենայն զաւելորդն թողուցո՛ւք յամանս մինչեւ ցառաւօտ[638]։ [638] Յօրինակին. Զաւելորդն թողցուք յամանս։
23 Մովսէսն ասաց. «Այս է Տիրոջ ասածը. “Վաղը շաբաթ է, Տիրոջ հանգստեան սուրբ օրը: Ինչ որ եփելու էք, եփեցէ՛ք, ինչ որ թխելու էք, թխեցէ՛ք այսօր, իսկ մնացած ամէն ինչ թողէ՛ք ամանների մէջ մինչեւ առաւօտ”»:
23 Անիկա ըսաւ անոնց. «Այս է Տէրոջը ըսածը. ‘Վաղը հանգստութեան սուրբ շաբաթն է Տէրոջը, ուրեմն ինչ որ պիտի եփէք՝ եփեցէ՛ք եւ ինչ որ պիտի եռացնէք՝ եռացուցէ՛ք ու ինչ որ կ’աւելնայ՝ ձեզի համար յաջորդ օրուան պահեցէք’»։
Ասէ ցնոսա Մովսէս. Այս բան է զոր խօսեցաւ Տէր. Շաբաթ հանգիստ սուրբ Տեառն վաղիւ, որ ինչ եփելոց էք` եփեցէք, եւ որ ինչ հասուցանելոց էք` հասուցէք, եւ զամենայն զաւելորդն թողուցուք յամանս մինչեւ ցառաւօտ:

16:23: Ասէ ցնոսա Մովսէս. Ա՛յս բան է զոր խօսեցաւ Տէր. Շաբաթ՝ հանգիստ՝ սուրբ Տեառն վաղիւ։ որ ինչ եփելոց էք՝ եփեցէ՛ք, եւ որ ինչ հասուցանելոց էք՝ հասուցէ՛ք. եւ զամենայն զաւելորդն թողուցո՛ւք յամանս մինչեւ ցառաւօտ[638]։
[638] Յօրինակին. Զաւելորդն թողցուք յամանս։
23 Մովսէսն ասաց. «Այս է Տիրոջ ասածը. “Վաղը շաբաթ է, Տիրոջ հանգստեան սուրբ օրը: Ինչ որ եփելու էք, եփեցէ՛ք, ինչ որ թխելու էք, թխեցէ՛ք այսօր, իսկ մնացած ամէն ինչ թողէ՛ք ամանների մէջ մինչեւ առաւօտ”»:
23 Անիկա ըսաւ անոնց. «Այս է Տէրոջը ըսածը. ‘Վաղը հանգստութեան սուրբ շաբաթն է Տէրոջը, ուրեմն ինչ որ պիտի եփէք՝ եփեցէ՛ք եւ ինչ որ պիտի եռացնէք՝ եռացուցէ՛ք ու ինչ որ կ’աւելնայ՝ ձեզի համար յաջորդ օրուան պահեցէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: И [он] сказал им: вот что сказал Господь: завтра покой, святая суббота Господня; что надобно печь, пеките, и что надобно варить, варите [сегодня], а что останется, отложите и сберегите до утра.
16:23 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward αὐτούς αυτος he; him τοῦτο ουτος this; he τὸ ο the ῥῆμά ρημα statement; phrase ἐστιν ειμι be ὃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master σάββατα σαββατον Sabbath; week ἀνάπαυσις αναπαυσις respite; relief ἁγία αγιος holy τῷ ο the κυρίῳ κυριος lord; master αὔριον αυριον tomorrow; next day ὅσα οσος as much as; as many as ἐὰν εαν and if; unless πέσσητε πεσσω and; even ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἕψητε εψω and; even πᾶν πας all; every τὸ ο the πλεονάζον πλεοναζω increase καταλίπετε καταλειπω leave behind; remain αὐτὸ αυτος he; him εἰς εις into; for ἀποθήκην αποθηκη storehouse εἰς εις into; for τὸ ο the πρωί πρωι early
16:23 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to ה֚וּא ˈhû הוּא he אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH שַׁבָּתֹ֧ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast שַׁבַּת־ šabbaṯ- שַׁבָּת sabbath קֹ֛דֶשׁ qˈōḏeš קֹדֶשׁ holiness לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH מָחָ֑ר māḥˈār מָחָר next day אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֹּאפ֞וּ tōfˈû אפה bake אֵפ֗וּ ʔēfˈû אפה bake וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] תְּבַשְּׁלוּ֙ tᵊvaššᵊlˌû בשׁל boil בַּשֵּׁ֔לוּ baššˈēlû בשׁל boil וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֹדֵ֔ף ʕōḏˈēf עדף remain הַנִּ֧יחוּ hannˈîḥû נוח settle לָכֶ֛ם lāḵˈem לְ to לְ lᵊ לְ to מִשְׁמֶ֖רֶת mišmˌereṯ מִשְׁמֶרֶת guard-post עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning
16:23. qui ait eis hoc est quod locutus est Dominus requies sabbati sanctificata erit Domino cras quodcumque operandum est facite et quae coquenda sunt coquite quicquid autem reliquum fuerit reponite usque in maneAnd he said to them: This is what the Lord hath spoken: To morrow is the rest of the sabbath sanctified to the Lord. Whatsoever work is to be done, do it; and the meats that are to be dressed, dress them; and whatsoever shall remain, lay it up until the morning.
23. And he said unto them, This is that which the LORD hath spoken, Tomorrow is a solemn rest, a holy sabbath unto the LORD: bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.
16:23. And he said to them: “This is what the Lord has spoken: Tomorrow, the rest day of the Sabbath, has been sanctified to the Lord. Whatever would be done, do it now. And whatever would be cooked, cook it now. Then anything that will have been left over, store it until morning.”
16:23. 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.
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:

23: И [он] сказал им: вот что сказал Господь: завтра покой, святая суббота Господня; что надобно печь, пеките, и что надобно варить, варите [сегодня], а что останется, отложите и сберегите до утра.
16:23
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
αὐτούς αυτος he; him
τοῦτο ουτος this; he
τὸ ο the
ῥῆμά ρημα statement; phrase
ἐστιν ειμι be
ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
σάββατα σαββατον Sabbath; week
ἀνάπαυσις αναπαυσις respite; relief
ἁγία αγιος holy
τῷ ο the
κυρίῳ κυριος lord; master
αὔριον αυριον tomorrow; next day
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
πέσσητε πεσσω and; even
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἕψητε εψω and; even
πᾶν πας all; every
τὸ ο the
πλεονάζον πλεοναζω increase
καταλίπετε καταλειπω leave behind; remain
αὐτὸ αυτος he; him
εἰς εις into; for
ἀποθήκην αποθηκη storehouse
εἰς εις into; for
τὸ ο the
πρωί πρωι early
16:23
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
ה֚וּא ˈhû הוּא he
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
שַׁבָּתֹ֧ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast
שַׁבַּת־ šabbaṯ- שַׁבָּת sabbath
קֹ֛דֶשׁ qˈōḏeš קֹדֶשׁ holiness
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
מָחָ֑ר māḥˈār מָחָר next day
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֹּאפ֞וּ tōfˈû אפה bake
אֵפ֗וּ ʔēfˈû אפה bake
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
תְּבַשְּׁלוּ֙ tᵊvaššᵊlˌû בשׁל boil
בַּשֵּׁ֔לוּ baššˈēlû בשׁל boil
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עֹדֵ֔ף ʕōḏˈēf עדף remain
הַנִּ֧יחוּ hannˈîḥû נוח settle
לָכֶ֛ם lāḵˈem לְ to
לְ lᵊ לְ to
מִשְׁמֶ֖רֶת mišmˌereṯ מִשְׁמֶרֶת guard-post
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning
16:23. qui ait eis hoc est quod locutus est Dominus requies sabbati sanctificata erit Domino cras quodcumque operandum est facite et quae coquenda sunt coquite quicquid autem reliquum fuerit reponite usque in mane
And he said to them: This is what the Lord hath spoken: To morrow is the rest of the sabbath sanctified to the Lord. Whatsoever work is to be done, do it; and the meats that are to be dressed, dress them; and whatsoever shall remain, lay it up until the morning.
16:23. And he said to them: “This is what the Lord has spoken: Tomorrow, the rest day of the Sabbath, has been sanctified to the Lord. Whatever would be done, do it now. And whatever would be cooked, cook it now. Then anything that will have been left over, store it until morning.”
16:23. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:23: 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.
Albert Barnes: Notes on the Bible - 1834
16:23: Tomorrow ... - Or, Tomorrow is a rest, a Sabbath holy to Yahweh: i. e. tomorrow must be a day of rest, observed strictly as a Sabbath, or festal rest, holy to Jehovah.
Bake ... - These directions show that the manna thus given differed essentially from the natural product. Here and in Num 11:8 it is treated in a way which shows that it had the property of grain, could be ground in a mortar, baked and boiled. Ordinary manna is used as honey, it cannot be ground, and it melts when exposed to a moderate heat, forming a substance like barley sugar, called "manna tabulata." In Persia it is boiled with water and brought to the consistency of honey. The Arabs also boil the leaves to which it adheres, and the manna thus dissolved floats on the water as a glutinous or oily substance. It is obvious that these accounts are inapplicable to the manna from heaven, which had the characteristics and nutritive properties of bread.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: rest: Exo 20:8-11, Exo 31:15, Exo 35:3; Gen 2:2, Gen 2:3; Lev 23:3; Mar 2:27, Mar 2:28; Luk 23:56; Rev 1:10
bake: Num 11:8
John Gill
16:23 And he said unto them, this is that which the Lord hath said,.... Which he had said to Moses privately, for as yet he had said it to none else:
tomorrow is the rest of the holy sabbath unto the Lord; according to Jarchi, the rulers asked Moses what this day was, different from other days, that double the quantity should be gathered? from whence, he says, we learn, that Moses had not as yet declared the sabbath to them; and this is indeed the first time we read of one; and though, as there was divine worship before, there must be times for it; but as there was as yet no certain place for worship, so no certain time for it, but as it was appointed by the heads of families, or as more families might agree unto and unite in; at least no day before this appears to be a day of rest from servile labour, as well as for holy use and service:
bake that which ye will bake today, and seethe that ye will seethe; the phrase "today" is not in the text, and not necessarily supplied; the sense being plainly this, that they might take and boil what they would, and dress as much of the manna as they pleased, and eat what they would, but not that they were to bake and boil for the next day; for it is clear, by what follows, that the manna of the next day was not dressed either way, for then it would be no wonder that it did not stink; and as yet the law for not kindling a fire on the sabbath day was not given; and therefore, for aught to the contrary, they might roast or seethe on that day, or eat it as it was, as they themselves thought fit:
and that which remaineth over; what they did not bake, nor seethe, nor eat:
lay up for you to be kept until the morning whereas on other days they were to leave nothing of it till the morning, but destroy it or cast it away, whatever was left uneaten.
John Wesley
16:23 Here is a plain intimation of the observing a seventh day sabbath, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt and therefore from the beginning. If the sabbath had now been first instituted, how could Moses have understood what God said to him, Ex 16:4, concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint, Ex 16:22, even to the surprize of the rulers, before Moses had declared that it was done with regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and in order to that for holy rest, was a divine appointment ever since God created man upon the earth.
16:2416:24: Եւ թողին ՚ի նմանէ յայգ. որպէս հրամայեաց նոցա Մովսէս. եւ ո՛չ նեխեցաւ, եւ ո՛չ եղեւ ՚ի նմա որդն[639]։ [639] Ոմանք. Եւ ո՛չ եղեւ ՚ի նա որդն։
24 Եւ դա թողեցին մինչեւ առաւօտ, ինչպէս նրանց հրամայել էր Մովսէսը. այն չնեխեց, չորդնոտեց:
24 Աւելցածը առտուան համար թողուցին, Մովսէսին հրամայածին պէս եւ ո՛չ հոտեցաւ, ո՛չ ալ անոր մէջ որդ ինկաւ։
Եւ թողին ի նմանէ յայգ, որպէս հրամայեաց նոցա Մովսէս. եւ ոչ նեխեցաւ, եւ ոչ եղեւ ի նմա որդն:

16:24: Եւ թողին ՚ի նմանէ յայգ. որպէս հրամայեաց նոցա Մովսէս. եւ ո՛չ նեխեցաւ, եւ ո՛չ եղեւ ՚ի նմա որդն[639]։
[639] Ոմանք. Եւ ո՛չ եղեւ ՚ի նա որդն։
24 Եւ դա թողեցին մինչեւ առաւօտ, ինչպէս նրանց հրամայել էր Մովսէսը. այն չնեխեց, չորդնոտեց:
24 Աւելցածը առտուան համար թողուցին, Մովսէսին հրամայածին պէս եւ ո՛չ հոտեցաւ, ո՛չ ալ անոր մէջ որդ ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: И отложили то до утра, как повелел Моисей, и оно не воссмердело, и червей не было в нем.
16:24 καὶ και and; even κατελίποσαν καταλειπω leave behind; remain ἀπ᾿ απο from; away αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the πρωί πρωι early καθάπερ καθαπερ exactly as συνέταξεν συντασσω coordinate; arrange αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even οὐκ ου not ἐπώζεσεν εποζω not even; neither σκώληξ σκωληξ worm ἐγένετο γινομαι happen; become ἐν εν in αὐτῷ αυτος he; him
16:24 וַ wa וְ and יַּנִּ֤יחוּ yyannˈîḥû נוח settle אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִבְאִ֔ישׁ hivʔˈîš באשׁ stink וְ wᵊ וְ and רִמָּ֖ה rimmˌā רִמָּה maggot לֹא־ lō- לֹא not הָ֥יְתָה hˌāyᵊṯā היה be בֹּֽו׃ bˈô בְּ in
16:24. feceruntque ita ut praeceperat Moses et non conputruit neque vermis inventus est in eoAnd they did so as Moses had commanded, and it did not putrify, neither was there worm found in it.
24. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
16:24. And they did just as Moses had instructed, and it did not putrefy, nor were there any worms found in it.
16:24. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein:

24: И отложили то до утра, как повелел Моисей, и оно не воссмердело, и червей не было в нем.
16:24
καὶ και and; even
κατελίποσαν καταλειπω leave behind; remain
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
πρωί πρωι early
καθάπερ καθαπερ exactly as
συνέταξεν συντασσω coordinate; arrange
αὐτοῖς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
οὐκ ου not
ἐπώζεσεν εποζω not even; neither
σκώληξ σκωληξ worm
ἐγένετο γινομαι happen; become
ἐν εν in
αὐτῷ αυτος he; him
16:24
וַ wa וְ and
יַּנִּ֤יחוּ yyannˈîḥû נוח settle
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
הִבְאִ֔ישׁ hivʔˈîš באשׁ stink
וְ wᵊ וְ and
רִמָּ֖ה rimmˌā רִמָּה maggot
לֹא־ lō- לֹא not
הָ֥יְתָה hˌāyᵊṯā היה be
בֹּֽו׃ bˈô בְּ in
16:24. feceruntque ita ut praeceperat Moses et non conputruit neque vermis inventus est in eo
And they did so as Moses had commanded, and it did not putrify, neither was there worm found in it.
16:24. And they did just as Moses had instructed, and it did not putrefy, nor were there any worms found in it.
16:24. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: Exo 16:20, Exo 16:33
John Gill
16:24 And they laid it up until the morning, as Moses bade,.... What was left of two omers a man, what they had neither baked nor boiled:
and it did not stink, neither was there any worm therein, which was the case, when it was left or laid up on other days; and it showed that there was an interposition of divine Providence in the keeping of it to this day, and clearly confirmed it to be the will of God that this day should henceforward be to them the rest of the holy sabbath.
16:2516:25: Եւ ասէ Մովսէս. Կերա՛յք զայդ այսօր. քանզի շաբա՛թ Տեառն է այսօր. ո՛չ գտանէք այսօր զայդ ՚ի դաշտի։
25 Մովսէսն ասաց. «Այդ կերէ՛ք այսօր, քանի որ Տիրոջ շաբաթ օրն է այսօր, դրանից այսօր դաշտում չէք գտնի:
25 Եւ Մովսէս ըսաւ. «Այսօր կերէ՛ք զայն, վասն զի այսօր շաբաթ է Տէրոջը. այսօր դաշտին մէջ անկէ պիտի չգտնէք։
Եւ ասէ Մովսէս. Կերայք զայդ այսօր, քանզի շաբաթ Տեառն է այսօր. ոչ գտանէք այսօր զայդ ի դաշտի:

16:25: Եւ ասէ Մովսէս. Կերա՛յք զայդ այսօր. քանզի շաբա՛թ Տեառն է այսօր. ո՛չ գտանէք այսօր զայդ ՚ի դաշտի։
25 Մովսէսն ասաց. «Այդ կերէ՛ք այսօր, քանի որ Տիրոջ շաբաթ օրն է այսօր, դրանից այսօր դաշտում չէք գտնի:
25 Եւ Մովսէս ըսաւ. «Այսօր կերէ՛ք զայն, վասն զի այսօր շաբաթ է Տէրոջը. այսօր դաշտին մէջ անկէ պիտի չգտնէք։
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: И сказал Моисей: ешьте его сегодня, ибо сегодня суббота Господня; сегодня не найдете его на поле;
16:25 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs φάγετε φαγω swallow; eat σήμερον σημερον today; present ἔστιν ειμι be γὰρ γαρ for σάββατα σαββατον Sabbath; week σήμερον σημερον today; present τῷ ο the κυρίῳ κυριος lord; master οὐχ ου not εὑρεθήσεται ευρισκω find ἐν εν in τῷ ο the πεδίῳ πεδιον plain
16:25 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אִכְלֻ֣הוּ ʔiḵlˈuhû אכל eat הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כִּֽי־ kˈî- כִּי that שַׁבָּ֥ת šabbˌāṯ שַׁבָּת sabbath הַ ha הַ the יֹּ֖ום yyˌôm יֹום day לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH הַ ha הַ the יֹּ֕ום yyˈôm יֹום day לֹ֥א lˌō לֹא not תִמְצָאֻ֖הוּ ṯimṣāʔˌuhû מצא find בַּ ba בְּ in † הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
16:25. dixitque Moses comedite illud hodie quia sabbatum est Domino non invenietur hodie in agroAnd Moses said: Eat it to day, because it is the sabbath of the Lord: to day it shall not be found in the field.
25. And Moses said, Eat that today; for today is a sabbath unto the LORD: today ye shall not find it in the field.
16:25. And Moses said: “Eat it today, because it is the Sabbath of the Lord. Today it will not be found in the field.
16:25. 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.
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:

25: И сказал Моисей: ешьте его сегодня, ибо сегодня суббота Господня; сегодня не найдете его на поле;
16:25
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
φάγετε φαγω swallow; eat
σήμερον σημερον today; present
ἔστιν ειμι be
γὰρ γαρ for
σάββατα σαββατον Sabbath; week
σήμερον σημερον today; present
τῷ ο the
κυρίῳ κυριος lord; master
οὐχ ου not
εὑρεθήσεται ευρισκω find
ἐν εν in
τῷ ο the
πεδίῳ πεδιον plain
16:25
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אִכְלֻ֣הוּ ʔiḵlˈuhû אכל eat
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
כִּֽי־ kˈî- כִּי that
שַׁבָּ֥ת šabbˌāṯ שַׁבָּת sabbath
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
הַ ha הַ the
יֹּ֕ום yyˈôm יֹום day
לֹ֥א lˌō לֹא not
תִמְצָאֻ֖הוּ ṯimṣāʔˌuhû מצא find
בַּ ba בְּ in
הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
16:25. dixitque Moses comedite illud hodie quia sabbatum est Domino non invenietur hodie in agro
And Moses said: Eat it to day, because it is the sabbath of the Lord: to day it shall not be found in the field.
16:25. And Moses said: “Eat it today, because it is the Sabbath of the Lord. Today it will not be found in the field.
16:25. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-31: Имевшее место на первый раз непослушание некоторых из народа было устранено впоследствии вторичным повторением закона о субботе (28–30).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3. The intermission of the manna on the seventh day. God did not send it then, and therefore they must not expect it, nor go out to gather, v. 25, 26. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them remember the sabbath day; they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna (v. 27); but they found none, for those that will find must seek in the appointed time: seek the Lord while he may be found. God, upon this occasion, said to Moses, How long refuse you to keep my commandments? v. 28. Why did he say this to Moses? He was not disobedient. No, but he was the ruler of a disobedient people, and God charges it upon him that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on he seventh day that they were thus reproved. Note, (1.) Disobedience, even in a small matter, is very provoking. (2.) God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.
Albert Barnes: Notes on the Bible - 1834
16:25: Eat that today - The practical observance of the Sabbath was thus formally instituted before the giving of the law. The people were to abstain from the ordinary work of every day life: they were not to collect food, nor, as it would seem, even to prepare it as on other days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: Exo 16:23, Exo 16:29; Neh 9:14
Geneva 1599
16:25 And Moses said, Eat that to day; for to day [is] a sabbath unto the LORD: to day ye shall not (l) find it in the field.
(l) God took away the opportunity for their labour, to signify how holy he would have the Sabbath kept.
John Gill
16:25 And Moses said, eat that today,.... That is, he said this on the seventh day in the morning, and bid them eat of it whether baked or seethed, or as it was, or just as they pleased; however, they had liberty to eat of it, and indeed they had no other, because none fell on this day:
for today is a sabbath unto the Lord; a time of rest from labour, and to be employed in the service of the Lord:
today ye shall not find it in the field: should they seek for it, which they had no occasion to do, since there was a sufficiency provided the day before; and this he said to prevent their going out to seek for it, which, if out of curiosity or for any other reason any of them should do, it would be in vain and fruitless.
16:2616:26: Զվեց օր ժողովեցէ՛ք զայդ. եւ յաւուրն եւթներորդի շաբա՛թ. ո՛չ լինիցի ՚ի նմա[640]։ [640] Ոմանք. Շաբաթ է, ո՛չ լինիցի։
26 Վեց օր կը հաւաքէք դա, իսկ եօթներորդ օրը՝ շաբաթ օրը դրանից չի լինի»:
26 Վեց օր պիտի հաւաքէք զանիկա. բայց եօթներորդ օրը, որ շաբաթ է, պիտի չգտնուի»։
Զվեց օր ժողովեցէք զայդ, եւ յաւուրն եւթներորդի շաբաթ, ոչ լինիցի ի նմա:

16:26: Զվեց օր ժողովեցէ՛ք զայդ. եւ յաւուրն եւթներորդի շաբա՛թ. ո՛չ լինիցի ՚ի նմա[640]։
[640] Ոմանք. Շաբաթ է, ո՛չ լինիցի։
26 Վեց օր կը հաւաքէք դա, իսկ եօթներորդ օրը՝ շաբաթ օրը դրանից չի լինի»:
26 Վեց օր պիտի հաւաքէք զանիկա. բայց եօթներորդ օրը, որ շաբաթ է, պիտի չգտնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: шесть дней собирайте его, а в седьмой день--суббота: не будет его в [этот день].
16:26 ἓξ εξ six ἡμέρας ημερα day συλλέξετε συλλεγω collect τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh σάββατα σαββατον Sabbath; week ὅτι οτι since; that οὐκ ου not ἔσται ειμι be ἐν εν in αὐτῇ αυτος he; him
16:26 שֵׁ֥שֶׁת šˌēšeṯ שֵׁשׁ six יָמִ֖ים yāmˌîm יֹום day תִּלְקְטֻ֑הוּ tilqᵊṭˈuhû לקט gather וּ û וְ and בַ va בְּ in † הַ the יֹּ֧ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֛י ššᵊvîʕˈî שְׁבִיעִי seventh שַׁבָּ֖ת šabbˌāṯ שַׁבָּת sabbath לֹ֥א lˌō לֹא not יִֽהְיֶה־ yˈihyeh- היה be בֹּֽו׃ bˈô בְּ in
16:26. sex diebus colligite in die autem septimo sabbatum est Domino idcirco non invenieturGather it six days; but on the seventh day is the sabbath of the Lord, therefore it shall not be found.
26. Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.
16:26. Gather for six days. But on the seventh day, it is the Sabbath of the Lord, for which reason it will not be found.”
16:26. Six days ye shall gather it; but on the seventh day, [which is] the sabbath, in it there shall be none.
Six days ye shall gather it; but on the seventh day, [which is] the sabbath, in it there shall be none:

26: шесть дней собирайте его, а в седьмой день--суббота: не будет его в [этот день].
16:26
ἓξ εξ six
ἡμέρας ημερα day
συλλέξετε συλλεγω collect
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
σάββατα σαββατον Sabbath; week
ὅτι οτι since; that
οὐκ ου not
ἔσται ειμι be
ἐν εν in
αὐτῇ αυτος he; him
16:26
שֵׁ֥שֶׁת šˌēšeṯ שֵׁשׁ six
יָמִ֖ים yāmˌîm יֹום day
תִּלְקְטֻ֑הוּ tilqᵊṭˈuhû לקט gather
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֧ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֛י ššᵊvîʕˈî שְׁבִיעִי seventh
שַׁבָּ֖ת šabbˌāṯ שַׁבָּת sabbath
לֹ֥א lˌō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
בֹּֽו׃ bˈô בְּ in
16:26. sex diebus colligite in die autem septimo sabbatum est Domino idcirco non invenietur
Gather it six days; but on the seventh day is the sabbath of the Lord, therefore it shall not be found.
16:26. Gather for six days. But on the seventh day, it is the Sabbath of the Lord, for which reason it will not be found.”
16:26. Six days ye shall gather it; but on the seventh day, [which is] the sabbath, in it there shall be none.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: Exo 20:9-11; Deu 5:13; Eze 46:1; Luk 13:14
John Gill
16:26 Six days ye shall gather it,.... Day after day, every morning, as they had done the six days past, so they should during their stay in the wilderness:
but on the seventh day, which is the sabbath; which is repeated, being a new thing, to impress it on their minds: in it there shall be none: no manna; none shall fall, and so none can be gathered, and therefore it would be to no purpose to go out and seek for it; as also there would be no need of it, since they would always have a double portion on the sixth day.
16:2716:27: Եւ եղեւ յաւուրն եւթներորդի՝ ելին ոմանք ՚ի ժողովրդենէ անտի քաղել՝ եւ ո՛չ գտին։
27 Եօթներորդ օրը ժողովրդի միջից ոմանք ելան դրանից հաւաքելու, բայց չգտան:
27 Սակայն եօթներորդ օրը ժողովուրդէն ոմանք հաւաքելու ելան, բայց չգտան։
Եւ եղեւ յաւուրն եւթներորդի ելին ոմանք ի ժողովրդենէ անտի քաղել, եւ ոչ գտին:

16:27: Եւ եղեւ յաւուրն եւթներորդի՝ ելին ոմանք ՚ի ժողովրդենէ անտի քաղել՝ եւ ո՛չ գտին։
27 Եօթներորդ օրը ժողովրդի միջից ոմանք ելան դրանից հաւաքելու, բայց չգտան:
27 Սակայն եօթներորդ օրը ժողովուրդէն ոմանք հաւաքելու ելան, բայց չգտան։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: [Но некоторые] из народа вышли в седьмой день собирать--и не нашли.
16:27 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἐξήλθοσάν εξερχομαι come out; go out τινες τις anyone; someone ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population συλλέξαι συλλεγω collect καὶ και and; even οὐχ ου not εὗρον ευρισκω find
16:27 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh יָצְא֥וּ yāṣᵊʔˌû יצא go out מִן־ min- מִן from הָ hā הַ the עָ֖ם ʕˌām עַם people לִ li לְ to לְקֹ֑ט lᵊqˈōṭ לקט gather וְ wᵊ וְ and לֹ֖א lˌō לֹא not מָצָֽאוּ׃ ס māṣˈāʔû . s מצא find
16:27. venit septima dies et egressi de populo ut colligerent non inveneruntAnd the seventh day came; and some of the people going forth to gather, found none.
27. And it came to pass on the seventh day, that there went out some of the people for to gather, and they found none.
16:27. And the seventh day arrived. And some of the people, going out to collect it, did not find it.
16:27. And it came to pass, [that] there went out [some] of the people on the seventh day for to gather, and they found none.
And it came to pass, [that] there went out [some] of the people on the seventh day for to gather, and they found none:

27: [Но некоторые] из народа вышли в седьмой день собирать--и не нашли.
16:27
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
ἐξήλθοσάν εξερχομαι come out; go out
τινες τις anyone; someone
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
συλλέξαι συλλεγω collect
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
16:27
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
יָצְא֥וּ yāṣᵊʔˌû יצא go out
מִן־ min- מִן from
הָ הַ the
עָ֖ם ʕˌām עַם people
לִ li לְ to
לְקֹ֑ט lᵊqˈōṭ לקט gather
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
מָצָֽאוּ׃ ס māṣˈāʔû . s מצא find
16:27. venit septima dies et egressi de populo ut colligerent non invenerunt
And the seventh day came; and some of the people going forth to gather, found none.
16:27. And the seventh day arrived. And some of the people, going out to collect it, did not find it.
16:27. And it came to pass, [that] there went out [some] of the people on the seventh day for to gather, and they found none.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:27: There went out some of the people - This was an act of willful disobedience. It is remarkable, being the first violation of the express command, that it was not visited by a signal chastisement: the rest and peace of the "holy Sabbath" were not disturbed by a manifestation of wrath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: and they found none: Pro 20:4
Carl Friedrich Keil and Franz Delitzsch
16:27
On the seventh day some of the people went out to gather manna, notwithstanding Moses' command, but they found nothing. Whereupon God reproved their resistance to His commands, and ordered them to remain quietly at home on the seventh day. Through the commandments which the Israelites were to keep in relation to the manna, this gift assumed the character of a temptation, or test of their obedience and faith (cf. Ex 16:4).
Geneva 1599
16:27 And it came to pass, [that] there (m) went out [some] of the people on the seventh day for to gather, and they found none.
(m) Their unfaithfulness was so great, that they did exactly the opposite of God's commandment.
John Gill
16:27 And it came to pass,.... Perhaps the next seventh day following:
that there went out some of the people for to gather; to gather manna, as on other days; which they did not through want of provision or a greedy appetite, for they had bread every day, and on that day to the full, but to gratify their curiosity, or to see whether the words of Moses stood, as Aben Ezra expresses it, that is, whether what he said was true, or came to pass, that there should be none, and they should not be able to find any on that day, and so it was:
and they found none; no manna; in the places where they used to find it in plenty on other days.
16:2816:28: Եւ ասէ Տէր ցՄովսէս. Մինչեւ յե՞րբ ո՛չ կամիք լսել պատուիրանաց իմոց եւ օրինաց։
28 Տէրն ասաց Մովսէսին. «Մինչեւ ե՞րբ չպիտի անսաք իմ պատուիրաններին ու օրէնքներին:
28 Եւ Տէրը ըսաւ Մովսէսին. «Մինչեւ ե՞րբ չէք ուզեր պահել իմ պատուիրանքներս ու օրէնքներս։
Եւ ասէ Տէր ցՄովսէս. Մինչեւ յե՞րբ ոչ կամիք լսել պատուիրանաց իմոց եւ օրինաց:

16:28: Եւ ասէ Տէր ցՄովսէս. Մինչեւ յե՞րբ ո՛չ կամիք լսել պատուիրանաց իմոց եւ օրինաց։
28 Տէրն ասաց Մովսէսին. «Մինչեւ ե՞րբ չպիտի անսաք իմ պատուիրաններին ու օրէնքներին:
28 Եւ Տէրը ըսաւ Մովսէսին. «Մինչեւ ե՞րբ չէք ուզեր պահել իմ պատուիրանքներս ու օրէնքներս։
zohrab-1805▾ eastern-1994▾ western am▾
16:2828: И сказал Господь Моисею: долго ли будете вы уклоняться от соблюдения заповедей Моих и законов Моих?
16:28 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἕως εως till; until τίνος τις.1 who?; what? οὐ ου not βούλεσθε βουλομαι want εἰσακούειν εισακουω heed; listen to τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὸν ο the νόμον νομος.1 law μου μου of me; mine
16:28 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses עַד־ ʕaḏ- עַד unto אָ֨נָה֙ ʔˈānā אָן whither מֵֽאַנְתֶּ֔ם mˈēʔantˈem מאן refuse לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep מִצְוֹתַ֖י miṣwōṯˌay מִצְוָה commandment וְ wᵊ וְ and תֹורֹתָֽי׃ ṯôrōṯˈāy תֹּורָה instruction
16:28. dixit autem Dominus ad Mosen usquequo non vultis custodire mandata mea et legem meamAnd the Lord said to Moses: How long will you refuse to keep my commandments, and my law?
28. And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
16:28. Then the Lord said to Moses: “How long will you be unwilling to keep my commandments and my law?
16:28. And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws:

28: И сказал Господь Моисею: долго ли будете вы уклоняться от соблюдения заповедей Моих и законов Моих?
16:28
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἕως εως till; until
τίνος τις.1 who?; what?
οὐ ου not
βούλεσθε βουλομαι want
εἰσακούειν εισακουω heed; listen to
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
16:28
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
עַד־ ʕaḏ- עַד unto
אָ֨נָה֙ ʔˈānā אָן whither
מֵֽאַנְתֶּ֔ם mˈēʔantˈem מאן refuse
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
מִצְוֹתַ֖י miṣwōṯˌay מִצְוָה commandment
וְ wᵊ וְ and
תֹורֹתָֽי׃ ṯôrōṯˈāy תֹּורָה instruction
16:28. dixit autem Dominus ad Mosen usquequo non vultis custodire mandata mea et legem meam
And the Lord said to Moses: How long will you refuse to keep my commandments, and my law?
16:28. Then the Lord said to Moses: “How long will you be unwilling to keep my commandments and my law?
16:28. And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:28: How long - The reference to Exo 16:4 is obvious. The prohibition involved a trial of faith, in which as usual the people were found wanting. Every miracle formed some part, so to speak, of an educational process.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: Exo 10:3; Num 14:11, Num 20:12; Kg2 17:14; Psa 78:10, Psa 78:22, Psa 81:13, Psa 81:14, Psa 106:13; Isa 7:9, Isa 7:13; Jer 4:14, Jer 9:6; Eze 5:6, Eze 20:13, Eze 20:16; Mar 9:19
John Gill
16:28 And the Lord said unto Moses,.... Who had seen and taken notice of what those men had done, who went out into the field to seek for manna on the seventh day, and was displeased with it, and therefore spoke to Moses out of the cloud:
how long refuse ye to keep my commandments and my laws? this is not said merely with respect to their breach of the commandment of the sabbath, as if they had long refused to observe and keep that; whereas that was but one command, and but just given; but upon their breach of that, he takes occasion to upbraid them with their former transgressions of other laws of his, and which they had continued in, or at least were frequently committing; and which was a proof of their perverseness and rebellion against him, though he was so kind and bountiful to them.
16:2916:29: Տեսէ՛ք զի Տէր ետ ձեզ զօրս զայս շաբա՛թ. վասն այնորիկ ինքն ետ ձեզ յաւուրն վեցերորդի հաց՝ երկուց աւուրց։ Նստարո՛ւք իւրաքանչիւր ՚ի տունս ձեր. եւ մի՛ ոք ելանիցէ ՚ի տեղւոջէ իւրմէ յաւուրն եւթներորդի։
29 Տեսաք, որ Տէրը ձեզ հանգստեան օր նշանակեց այս շաբաթ օրը: Դրա համար էլ նա վեցերորդ օրը ձեզ երկու օրուայ հաց տուեց՝ ասելով. “Ձեզնից իւրաքանչիւրը թող նստի իր տանը, եօթներորդ օրը թող ոչ ոք չելնի այդ տեղից”»:
29 Նայեցէ՛ք, Տէրը տուաւ ձեզի շաբաթը, անոր համար վեցերորդ օրը ինք ձեզի երկու օրուան հաց կու տայ. ամէն մէկդ իր տեղը թող նստի. մէ՛կը իր տեղէն թող չելլէ՛ եօթներորդ օրը»։
Տեսէք զի Տէր ետ ձեզ զօրս զայս շաբաթ, վասն այնորիկ ինքն ետ ձեզ յաւուրն վեցերորդի հաց երկուց աւուրց. նստարուք իւրաքանչիւր [219]ի տունս ձեր,`` եւ մի՛ ոք ելանիցէ ի տեղւոջէ իւրմէ յաւուրն եւթներորդի:

16:29: Տեսէ՛ք զի Տէր ետ ձեզ զօրս զայս շաբա՛թ. վասն այնորիկ ինքն ետ ձեզ յաւուրն վեցերորդի հաց՝ երկուց աւուրց։ Նստարո՛ւք իւրաքանչիւր ՚ի տունս ձեր. եւ մի՛ ոք ելանիցէ ՚ի տեղւոջէ իւրմէ յաւուրն եւթներորդի։
29 Տեսաք, որ Տէրը ձեզ հանգստեան օր նշանակեց այս շաբաթ օրը: Դրա համար էլ նա վեցերորդ օրը ձեզ երկու օրուայ հաց տուեց՝ ասելով. “Ձեզնից իւրաքանչիւրը թող նստի իր տանը, եօթներորդ օրը թող ոչ ոք չելնի այդ տեղից”»:
29 Նայեցէ՛ք, Տէրը տուաւ ձեզի շաբաթը, անոր համար վեցերորդ օրը ինք ձեզի երկու օրուան հաց կու տայ. ամէն մէկդ իր տեղը թող նստի. մէ՛կը իր տեղէն թող չելլէ՛ եօթներորդ օրը»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2929: смотрите, Господь дал вам субботу, посему Он и дает в шестой день хлеба на два дня: оставайтесь каждый у себя, никто не выходи от места своего в седьмой день.
16:29 ἴδετε οραω view; see ὁ ο the γὰρ γαρ for κύριος κυριος lord; master ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he τὰ ο the σάββατα σαββατον Sabbath; week διὰ δια through; because of τοῦτο ουτος this; he αὐτὸς αυτος he; him ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἕκτῃ εκτος.1 sixth ἄρτους αρτος bread; loaves δύο δυο two ἡμερῶν ημερα day καθήσεσθε καθημαι sit; settle ἕκαστος εκαστος each εἰς εις into; for τοὺς ο the οἴκους οικος home; household ὑμῶν υμων your μηδεὶς μηδεις not even one; no one ἐκπορευέσθω εκπορευομαι emerge; travel out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh
16:29 רְא֗וּ rᵊʔˈû ראה see כִּֽי־ kˈî- כִּי that יְהוָה֮ [yᵊhwāh] יְהוָה YHWH נָתַ֣ן nāṯˈan נתן give לָכֶ֣ם lāḵˈem לְ to הַ ha הַ the שַּׁבָּת֒ ššabbˌāṯ שַׁבָּת sabbath עַל־ ʕal- עַל upon כֵּ֠ן kˌēn כֵּן thus ה֣וּא hˈû הוּא he נֹתֵ֥ן nōṯˌēn נתן give לָכֶ֛ם lāḵˈem לְ to בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שִּׁשִּׁ֖י ššiššˌî שִׁשִּׁי sixth לֶ֣חֶם lˈeḥem לֶחֶם bread יֹומָ֑יִם yômˈāyim יֹום day שְׁב֣וּ׀ šᵊvˈû ישׁב sit אִ֣ישׁ ʔˈîš אִישׁ man תַּחְתָּ֗יו taḥtˈāʸw תַּחַת under part אַל־ ʔal- אַל not יֵ֥צֵא yˌēṣē יצא go out אִ֛ישׁ ʔˈîš אִישׁ man מִ mi מִן from מְּקֹמֹ֖ו mmᵊqōmˌô מָקֹום place בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
16:29. videte quod Dominus dederit vobis sabbatum et propter hoc tribuerit vobis die sexto cibos duplices maneat unusquisque apud semet ipsum nullus egrediatur de loco suo die septimoSee that the Lord hath given you the sabbath, and for this reason on the sixth day he giveth you a double provision: let each man stay at home, and let none go forth out of his place the seventh day.
29. 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.
16:29. See how the Lord has given you the Sabbath, and, because of this, on the sixth day he distributes to you a double portion. Let each one remain with his own, and let no one go forth from his place on the seventh day.”
16:29. 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.
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:

29: смотрите, Господь дал вам субботу, посему Он и дает в шестой день хлеба на два дня: оставайтесь каждый у себя, никто не выходи от места своего в седьмой день.
16:29
ἴδετε οραω view; see
ο the
γὰρ γαρ for
κύριος κυριος lord; master
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
τὰ ο the
σάββατα σαββατον Sabbath; week
διὰ δια through; because of
τοῦτο ουτος this; he
αὐτὸς αυτος he; him
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἕκτῃ εκτος.1 sixth
ἄρτους αρτος bread; loaves
δύο δυο two
ἡμερῶν ημερα day
καθήσεσθε καθημαι sit; settle
ἕκαστος εκαστος each
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
ὑμῶν υμων your
μηδεὶς μηδεις not even one; no one
ἐκπορευέσθω εκπορευομαι emerge; travel out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
16:29
רְא֗וּ rᵊʔˈû ראה see
כִּֽי־ kˈî- כִּי that
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
נָתַ֣ן nāṯˈan נתן give
לָכֶ֣ם lāḵˈem לְ to
הַ ha הַ the
שַּׁבָּת֒ ššabbˌāṯ שַׁבָּת sabbath
עַל־ ʕal- עַל upon
כֵּ֠ן kˌēn כֵּן thus
ה֣וּא hˈû הוּא he
נֹתֵ֥ן nōṯˌēn נתן give
לָכֶ֛ם lāḵˈem לְ to
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שִּׁשִּׁ֖י ššiššˌî שִׁשִּׁי sixth
לֶ֣חֶם lˈeḥem לֶחֶם bread
יֹומָ֑יִם yômˈāyim יֹום day
שְׁב֣וּ׀ šᵊvˈû ישׁב sit
אִ֣ישׁ ʔˈîš אִישׁ man
תַּחְתָּ֗יו taḥtˈāʸw תַּחַת under part
אַל־ ʔal- אַל not
יֵ֥צֵא yˌēṣē יצא go out
אִ֛ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
מְּקֹמֹ֖ו mmᵊqōmˌô מָקֹום place
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
16:29. videte quod Dominus dederit vobis sabbatum et propter hoc tribuerit vobis die sexto cibos duplices maneat unusquisque apud semet ipsum nullus egrediatur de loco suo die septimo
See that the Lord hath given you the sabbath, and for this reason on the sixth day he giveth you a double provision: let each man stay at home, and let none go forth out of his place the seventh day.
16:29. See how the Lord has given you the Sabbath, and, because of this, on the sixth day he distributes to you a double portion. Let each one remain with his own, and let no one go forth from his place on the seventh day.”
16:29. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:29: 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.
Albert Barnes: Notes on the Bible - 1834
16:29: Abide ye every man in his place - The expression in Hebrew is unique and seems almost to enjoin a position of complete repose: "in his place" is literally under himself, as the Oriental sits with his legs drawn up under him. The prohibition must however be understood with reference to its immediate object; they were not to go forth from their place in order to gather manna, which was on other days without the camp. The spirit of the law is sacred rest. The Lord gave them this Sabbath, as a blessing and privilege. It was "made for man." Mar 2:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: hath given: Exo 31:13; Neh 9:14; Isa 58:13, Isa 58:14; Eze 20:12
abide ye: Luk 23:56
John Gill
16:29 See, for that the Lord hath given you the sabbath,.... These are either the words of Jehovah, the Angel of the Lord, out of the cloud continued; or the words of Moses to the children of Israel, upon what the Lord had said to him, and would have them observe and take notice, that whereas the Lord had given them a sabbath, or enjoined them a day of rest:
therefore he giveth you on the sixth day the bread of two days; wherefore they had no occasion to go out in search of manna, as well as it was a vain thing to do it; and especially as it was against a command of God, and being ungrateful in them, as there was such a provision made for them:
abide ye every man in his place; in his tent for that day, giving himself up to religious exercises, to pray and praise, instruct his family, and in all things serve the Lord he was directed to:
let no man go out of his place on the seventh day; not beyond two thousand cubits, as the Targum of Jonathan, which is the space the Jews generally fix upon for a man to walk on a sabbath day, so far he might go and no further; and which perhaps is the same space as is called a sabbath day's journey; see Gill on Acts 1:12.
16:3016:30: Եւ շաբաթացա՛ւ ժողովուրդն յաւուրն եւթներորդի։
30 Եւ ժողովուրդը եօթներորդ օրը հանգստացաւ:
30 Ժողովուրդը հանգստացաւ եօթներորդ օրը։
Եւ շաբաթացաւ ժողովուրդն յաւուրն եւթներորդի:

16:30: Եւ շաբաթացա՛ւ ժողովուրդն յաւուրն եւթներորդի։
30 Եւ ժողովուրդը եօթներորդ օրը հանգստացաւ:
30 Ժողովուրդը հանգստացաւ եօթներորդ օրը։
zohrab-1805▾ eastern-1994▾ western am▾
16:3030: И покоился народ в седьмой день.
16:30 καὶ και and; even ἐσαββάτισεν σαββατιζω the λαὸς λαος populace; population τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh
16:30 וַ wa וְ and יִּשְׁבְּת֥וּ yyišbᵊṯˌû שׁבת cease הָ hā הַ the עָ֖ם ʕˌām עַם people בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִעִֽי׃ ššᵊviʕˈî שְׁבִיעִי seventh
16:30. et sabbatizavit populus die septimoAnd the people kept the sabbath on the seventh day.
30. So the people rested on the seventh day.
16:30. And the people kept the Sabbath on the seventh day.
16:30. So the people rested on the seventh day.
So the people rested on the seventh day:

30: И покоился народ в седьмой день.
16:30
καὶ και and; even
ἐσαββάτισεν σαββατιζω the
λαὸς λαος populace; population
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
16:30
וַ wa וְ and
יִּשְׁבְּת֥וּ yyišbᵊṯˌû שׁבת cease
הָ הַ the
עָ֖ם ʕˌām עַם people
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִעִֽי׃ ššᵊviʕˈî שְׁבִיעִי seventh
16:30. et sabbatizavit populus die septimo
And the people kept the sabbath on the seventh day.
16:30. And the people kept the Sabbath on the seventh day.
16:30. So the people rested on the seventh day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: Lev 23:3; Deu 5:12-14; Heb 4:9
John Gill
16:30 So the people rested on the seventh day. Did not attempt to go out of their tents in quest of manna, as on other days, and observed it as a day of rest from labour, and so they continued to do in successive generations.
16:3116:31: Եւ անուանեցին որդիքն Իսրայէլի զանուն նորա Ման։ եւ նա՛ էր իբրեւ զսերմն գնձոյ՝ սպիտա՛կ. եւ հա՛մ նորա իբրեւ զխորի՛սխ մեղու[641]։[641] Ոմանք. Զանուն նորա մանանայ։
31 Իսրայէլացիները իրենց կերածի անունը դրեցին ման: Դա գինձի սերմի նման սպիտակ էր ու մեղրախորիսխի համ ունէր:
31 Իսրայէլի որդիները անոր անունը Ման դրին ու այն գինձի սերմի պէս ճերմակ ու անոր համը մեղրով շինուած գաթայի պէս էր։
Եւ անուանեցին որդիքն Իսրայելի զանուն նորա Ման. եւ նա էր իբրեւ զսերմն գնձոյ` սպիտակ, եւ համ նորա իբրեւ զխորիսխ մեղու:

16:31: Եւ անուանեցին որդիքն Իսրայէլի զանուն նորա Ման։ եւ նա՛ էր իբրեւ զսերմն գնձոյ՝ սպիտա՛կ. եւ հա՛մ նորա իբրեւ զխորի՛սխ մեղու[641]։
[641] Ոմանք. Զանուն նորա մանանայ։
31 Իսրայէլացիները իրենց կերածի անունը դրեցին ման: Դա գինձի սերմի նման սպիտակ էր ու մեղրախորիսխի համ ունէր:
31 Իսրայէլի որդիները անոր անունը Ման դրին ու այն գինձի սերմի պէս ճերմակ ու անոր համը մեղրով շինուած գաթայի պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
16:3131: И нарек дом Израилев [хлебу] тому имя: манна; она была, как кориандровое семя, белая, вкусом же как лепешка с медом.
16:31 καὶ και and; even ἐπωνόμασαν επονομαζω named οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Μαν μαν be δὲ δε though; while ὡς ως.1 as; how σπέρμα σπερμα seed κορίου κοριον white τὸ ο the δὲ δε though; while γεῦμα γευμα he; him ὡς ως.1 as; how ἐγκρὶς εγκρις in μέλιτι μελι honey
16:31 וַ wa וְ and יִּקְרְא֧וּ yyiqrᵊʔˈû קרא call בֵֽית־ vˈêṯ- בַּיִת house יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name מָ֑ן mˈān מָן manna וְ wᵊ וְ and ה֗וּא hˈû הוּא he כְּ kᵊ כְּ as זֶ֤רַע zˈeraʕ זֶרַע seed גַּד֙ gˌaḏ גַּד coriander לָבָ֔ן lāvˈān לָבָן white וְ wᵊ וְ and טַעְמֹ֖ו ṭaʕmˌô טַעַם taste כְּ kᵊ כְּ as צַפִּיחִ֥ת ṣappîḥˌiṯ צַפִּיחִת flat cake בִּ bi בְּ in דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
16:31. appellavitque domus Israhel nomen eius man quod erat quasi semen coriandri album gustusque eius quasi similae cum melleAnd the house of Israel called the name thereof Manna: and it was like coriander seed, white, and the taste thereof like to flour with honey.
31. 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 with honey.
16:31. And the house of Israel called its name ‘Manna.’ It was like white coriander seed, and its taste was like wheat flour with honey.
16:31. 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.
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:

31: И нарек дом Израилев [хлебу] тому имя: манна; она была, как кориандровое семя, белая, вкусом же как лепешка с медом.
16:31
καὶ και and; even
ἐπωνόμασαν επονομαζω named
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Μαν μαν be
δὲ δε though; while
ὡς ως.1 as; how
σπέρμα σπερμα seed
κορίου κοριον white
τὸ ο the
δὲ δε though; while
γεῦμα γευμα he; him
ὡς ως.1 as; how
ἐγκρὶς εγκρις in
μέλιτι μελι honey
16:31
וַ wa וְ and
יִּקְרְא֧וּ yyiqrᵊʔˈû קרא call
בֵֽית־ vˈêṯ- בַּיִת house
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
מָ֑ן mˈān מָן manna
וְ wᵊ וְ and
ה֗וּא hˈû הוּא he
כְּ kᵊ כְּ as
זֶ֤רַע zˈeraʕ זֶרַע seed
גַּד֙ gˌaḏ גַּד coriander
לָבָ֔ן lāvˈān לָבָן white
וְ wᵊ וְ and
טַעְמֹ֖ו ṭaʕmˌô טַעַם taste
כְּ kᵊ כְּ as
צַפִּיחִ֥ת ṣappîḥˌiṯ צַפִּיחִת flat cake
בִּ bi בְּ in
דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
16:31. appellavitque domus Israhel nomen eius man quod erat quasi semen coriandri album gustusque eius quasi similae cum melle
And the house of Israel called the name thereof Manna: and it was like coriander seed, white, and the taste thereof like to flour with honey.
16:31. And the house of Israel called its name ‘Manna.’ It was like white coriander seed, and its taste was like wheat flour with honey.
16:31. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:31: Called the name thereof Manna - See Clarke's note on Exo 16:15.
Albert Barnes: Notes on the Bible - 1834
16:31: manna - It was not indeed the common manna, as they then seem to have believed, but the properties which are noted in this passage are common to it and the natural product: in size, form and color it resembled the seed of the white coriander, a small round grain of a whitish or yellowish grey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: called the name: Exo 16:15 In consequence of the term manna having been given to a drug which is now much used in England, many persons have ignorantly supposed it to be the same sort of thing as that miraculously sent for the sustenance of the children of Israel in the wilderness. The manna of commerce comes from Calabria and Sicily, where it oozes out of a kind of ash tree, from the end of June to the end of July, and is a thick, clammy, sweet juice, partly drawn from the tree by the rays of the sun, partly by the puncture of insects, and partly by artificial means. The European manna is not so good as the Oriental, which is gathered in Syria, Arabia, and Persia, from the Oriental oak, and from a shrub which is called in Persia teranjabin.
and it was: Num 11:6, Num 11:7; Sol 2:3
Carl Friedrich Keil and Franz Delitzsch
16:31
The manna was "like coriander-seed, white; and the taste of it like cake with honey." גּד: Chald. גּידא; lxx κόριον; Vulg. coriandrum; according to Dioscorid. 3, 64, it was called γοίδ by the Carthaginians. צפּיחת is rendered ἔγκρις by the lxx; according to Athenaeus and the Greek Scholiasts, a sweet kind of confectionary made with oil. In Num 11:7-8, the manna is said to have had the appearance of bdellium, a fragrant and transparent resin, resembling wax (Gen 2:12). It was ground in handmills or pounded in mortars, and either boiled in pots or baked on the ashes, and tasted like השּׁמן לשׁד, "dainty of oil," i.e., sweet cakes boiled with oil.
This "bread of heaven" (Ps 78:24; Ps 105:40) Jehovah gave to His people for the first time at a season of the year and also in a place in which natural manna is still found. It is ordinarily met with in the peninsula of Sinai in the months of June and July, and sometimes even in May. It is most abundant in the neighbourhood of Sinai, in Wady Feirn and es Sheikh, also in Wady Gharandel and Taiyibeh, and some of the valleys to the south-east of Sinai (Ritter, 14, p. 676; Seetzen's Reise iii. pp. 76, 129). In warm nights it exudes from the branches of the tarfah-tree, a kind of tamarisk, and falls down in the form of small globules upon the withered leaves and branches that lie under the trees; it is then gathered before sunrise, but melts in the heat of the sun. In very rainy seasons it continues in great abundance for six weeks long; but in many seasons it entirely fails. It has the appearance of gum, and has a sweet, honey-like taste; and when taken in large quantities, it is said to act as a mild aperient (Burckhardt, Syr. p. 954; Wellsted in Ritter, p. 674). There are striking points of resemblance, therefore, between the manna of the Bible and the tamarisk manna. Not only was the locality in which the Israelites first received the manna the same as that in which it is obtained now; but the time was also the same, inasmuch as the 15th day of the second month (Ex 16:1) falls in the middle of our May, if not somewhat later. The resemblance in colour, form, and appearance is also unmistakeable; for, though the tamarisk manna is described as a dirty yellow, it is also said to be white when it falls upon stones. Moreover, it falls upon the earth in grains, is gathered in the morning, melts in the heat of the sun, and has the flavour of honey. But if these points of agreement suggest a connection between the natural manna and that of the Scriptures, the differences, which are universally admitted, point with no less distinctness of the miraculous character of the bread of heaven. This is seen at once in the fact that the Israelites received the manna for 40 years, in all parts of the desert, at every season of the year, and in sufficient quantity to satisfy the wants of so numerous a people. According to Ex 16:35, they ate manna "until they came to a land inhabited, unto the borders of the land of Canaan;" and according to Josh 5:11-12, the manna ceased, when they kept the Passover after crossing the Jordan, and ate of the produce of the land of Canaan on the day after the Passover. Neither of these statements is to be so strained as to be made to signify that the Israelites ate no other bread than manna for the whole 40 years, even after crossing the Jordan: they merely affirm that the Israelites received no more manna after they had once entered the inhabited land of Canaan; that the period of manna or desert food entirely ceased, and that of bread baked from corn, or the ordinary food of the inhabited country, commenced when they kept the Passover in the steppes of Jericho, and ate unleavened bread and parched cakes of the produce of the land as soon as the new harvest had been consecrated by the presentation of the sheaf of first-fruits to God.
But even in the desert the Israelites had other provisions at command. In the first place, they had brought large flocks and herds with them out of Egypt (Ex 12:38; Ex 17:3); and these they continued in possession of, not only at Sinai (Ex 34:3), but also on the border of Edom and the country to the east of the Jordan (Num 20:19; Num 32:1). Now, if the maintenance of these flocks necessitated, on the one hand, their seeking for grassy spots in the desert; on the other hand, the possession of cattle secured them by no means an insignificant supply of milk and flesh for food, and also of wool, hair, and skins for clothing. Moreover, there were different tribes in the desert at that very time, such as the Ishmaelites and Amalekites, who obtained a living for themselves from the very same sources which must necessarily have been within reach of the Israelites. Even now there are spots in the desert of Arabia where the Bedouins sow and reap; and no doubt there was formerly a much larger number of such spots than there are now, since the charcoal trade carried on by the Arabs has interfered with the growth of trees, and considerably diminished both the fertility of the valleys and the number and extent of the green oases (cf. Rppell, Nubien, pp. 190, 201, 256). For the Israelites were not always wandering about; but after the sentence was pronounced, that they were to remain for 40 years in the desert, they may have remained not only for months, but in some cases even for years, in certain places of encampment, where, if the soil allowed, they could sow, plant, and reap. There were many of their wants, too, that they could supply by means of purchases made either from the trading caravans that travelled through the desert, or from tribes that were settled there; and we find in one place an allusion made to their buying food and water from the Edomites (Deut 2:6-7). It is also very obvious from Lev 8:2; Lev 26:31-32; Lev 9:4; Lev 10:12; Lev 24:5., and Num 7:13., that they were provided with wheaten meal during their stay at Sinai.
(Note: Vide Hengstenberg's Geschichte Bileam's, p. 284ff. For the English translation, see "Hengstenberg on the Genuineness of Daniel, etc.," p. 566. Clark. 1847.)
But notwithstanding all these resources, the desert was "great and terrible" (Deut 9:19; Deut 8:15); so that, even though it is no doubt the fact that the want of food is very trifling in that region (cf. Burckhardt, Syria, p. 901), there must often have been districts to traverse, and seasons to endure, in which the natural resources were either insufficient for so numerous a people, or failed altogether. It was necessary, therefore, that God should interpose miraculously, and give His people bread and water and flesh by supernatural means. So that it still remains true, that God fed Israel with manna for 40 years, until their entrance into an inhabited country rendered it possible to dispense with these miraculous supplies. We must by no means suppose that the supply of manna was restricted to the neighbourhood of Sinai; for it is expressly mentioned after the Israelites had left Sinai (Num 11:7.), and even when they had gone round the land of Edom (Num 21:5). But whether it continued outside the true desert, - whether, that is to say, the Israelites were still fed with manna after they had reached the inhabited country, viz., in Gilead and Bashan, the Amoritish kingdoms of Sihon and Og, which extended to Edrei in the neighbourhood of Damascus, and where there was no lack of fields, and vineyards, and wells of water (Num 21:22), that came into the possession of the Israelites on their conquest of the land, - or during their encampment in the fields of Moab opposite to Jericho, where they were invited by the Moabites and Edomites to join in their sacrificial meals (Num 25:2), and where they took possession, after the defeat of the Midianites, of their cattle and all that they had, including 675,000 sheep and 72,000 beeves (Num 31:31.), - cannot be decided in the negative, as Hengstenberg supposes; still less can it be answered with confidence in the affirmative, as it has been by C. v. Raumer and Kurtz. For if, as even Kurtz admits, the manna was intended either to supply the want of bread altogether, or where there was bread to be obtained, though not in sufficient quantities, to make up the deficiency, it might be supposed that no such deficiency would occur in these inhabited and fertile districts, where, according to Josh 1:11, there were sufficient supplies, at hand to furnish ample provision for the passage across the Jordan. It is possible too, that as there were more trees in the desert at that time than there are now, and, in fact, more vegetation generally, there may have been supplies of natural manna in different localities, in which it is not met with at present, and that this manna harvest, instead of yielding only 5 or 7 cwt., as is the case now, produced considerably more.
(Note: The natural manna was not exclusively confined to the tamarisk, which seems to be the only tree in the peninsula of Sinai that yields it now; but, according to both ancient and modern testimony, it has been found in Persia, Chorasan, and other parts of Asia, dropping from other trees. Cf. Rosenmller ubi supra, and Ritter, 14, pp. 686ff.)
Nevertheless, the quantity which the Israelites gathered every day, - Viz. an omer a head, or at least 2 lbs., - still remains a divine miracle; though this statement in Ex 16:16. is not to be understood as affirming, that for 40 years they collected that quantity every day, but only, that whenever and wherever other supplies failed, that quantity could be and was collected day by day.
Moreover, the divine manna differed both in origin and composition from the natural produce of the tamarisk. Though the tamarisk manna resembles the former in appearance, colour, and taste, yet according to the chemical analysis to which it has been submitted by Mitscherlich, it contains no farina, but simply saccharine matter, so that the grains have only the consistency of wax; whereas those of the manna supplied to the Israelites were so hard that they could be ground in mills and pounded in mortars, and contained so much meal that it was made into cakes and baked, when it tasted like honey-cake, or sweet confectionary prepared with oil, and formed a good substitute for ordinary bread. There is no less difference in the origin of the two. The manna of the Israelites fell upon the camp with the morning dew (Ex 16:13, Ex 16:14; Num 11:9), therefore evidently out of the air, so that Jehovah might be said to have rained it from heaven (Ex 16:4); whereas the tamarisk manna drops upon the ground from the fine thin twigs of this shrub, and, in Ehrenberg's opinion, in consequence of the puncture of a small, yellow insect, called coccus maniparus. But it may possibly be produced apart from this insect, as Lepsius and Tischendorf found branches with a considerable quantity of manna upon them, and saw it drop from trees in thick adhesive lumps, without being able to discover any coccus near (see (Ritter, 14, pp. 675-6). Now, even though the manna of the Bible may be connected with the produce of the tamarisk, the supply was not so inseparably connected with these shrubs, as that it could only fall to the earth with the dew, as it was exuded from their branches. After all, therefore, we can neither deny that there was some connection between the two, nor explain the gift of the heavenly manna, as arising from an unrestricted multiplication and increase of this gift of nature. We rather regard the bread of heaven as the production and gift of the grace of God, which fills all nature with its powers and productions, and so applies them to its purposes of salvation, as to create out of that which is natural something altogether new, which surpasses the ordinary productions of nature, both in quality and quantity, as far as the kingdom of nature is surpassed by the kingdom of grace and glory.
Geneva 1599
16:31 And the house of Israel called the name thereof Manna: and it [was] like (n) coriander seed, white; and the taste of it [was] like wafers [made] with honey.
(n) In form and figure, but not in colour; (Num 11:7).
John Gill
16:31 And the house of Israel called the name thereof manna,.... For till now they had given it no name; which shows that the words are not to be read as we render them in Ex 16:15 it is manna, unless this is to be considered as a confirmation of that name; but rather as an interrogation, "what is it?" though, from thence, "man" being the first word they made use of on sight of it, might so call it; or as others, from its being now an appointed, prepared, portion and gift, which they every day enjoyed; see Gill on Ex 16:15,
and it was like coriander seed, white that the colour of the manna was white is not only here asserted, but is plain from other passages, it being like the hoar frost, which is white, Ex 16:14 and its colour is the colour of bdellium, Num 11:7 or pearl, which is of a white bright colour, as the word is interpreted by the Jews; and who say (u), that the manna was round as a coriander seed, and white as a pearl; but then if it is here compared to the coriander seed on that account, some other seed than what we call coriander seed must be meant, since that is off darkish colour; though it is thought by most that the comparison with it is not on account of the colour, but its form being round, as a coriander seed is, and as the manna is said to be, Ex 16:14. Josephus (w) thinks it is compared to the coriander seed for its being about the size of that seed; though I must confess it seems to me to be compared to the coriander seed for its colour, and therefore "Gad", the word used, must signify something else than what we call coriander seed; but what that is, is not easy to say: Ben Gersom is of the same mind, and thinks it refers to colour, and fancies the "Gad" had his name from his whiteness, Gen 20:11. Artapanus (x), the Heathen, makes mention of this food of the Jews in the wilderness, where, he says, they were thirty years; during which time God rained upon them meal like to panic (a sort of grain like millet), in colour almost as white as snow: and the taste of it was like wafers made with honey; or cakes that had honey mixed in them: though in Num 11:8 the taste of it is said to be as the taste of fresh oil, which Saadiah Gaon, Aben Ezra, and others, account for thus; that if a man ate of it as it came down, it was as cakes of honey, but, when dressed, it was as the taste of fresh oil; however, it was very palatable and agreeable to the taste; honey that drops from palm trees is said to be not much different in taste from oil: the Jews (y) have a notion that there were all kinds of tastes in the manna, suited to the ages and appetites of persons, and that as they would have it, so it tasted; which notion the author of the book of Wisdom seems to give into,"Instead whereof thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste. For thy sustenance declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man's liking.'' (Wisdom 16:20-21)Leo Africanus (z) speaks of a sort of manna found in great plenty in the deserts in Libya, which the inhabitants gather in vessels every morning to carry to market, and which being mixed with water is drank for delight, and being put into broth has a very refreshing virtue: of the round form and white colour of manna, as applicable to Christ, notice has been taken on Ex 16:14 and the sweetness of its taste well agrees with him the antitype: his person is so to them who have tasted that the Lord is gracious; his word or Gospel is sweeter than the honey or the honeycomb; his mouth is most sweet, the doctrines that proceed from it, and the exceeding great and precious promises of it; his fruits and the blessings of his grace, peace, pardon, righteousness, &c. are sweet to those that sit under his shadow, where faith often feeds sweetly and with delight upon him,
(u) T. Bab. Yoma, fol. 75. 1. (w) Antiqu. l. 3. c. 1. sect. 6. (x) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 436. (y) Shemot Rabba, sect 25. fol. 108. 4. & Bemidar Rabba, sect. 7. fol. 188. (z) Descriptio Africae, l. 7. p. 631.
16:3216:32: Եւ ասէ Մովսէս. Ա՛յս բա՛ն է՝ զոր հրաման ետ Տէր. Լցէ՛ք լի չափով զմանանայդ յաման մի. եւ պահեցէ՛ք յազգս ձեր. զի տեսանիցէ՛ք զհացդ զոր կերայք դուք յանապատի աստ. ՚ի ժամանակի իբրեւ եհան զձեզ Տէր յերկրէն Եգիպտացւոց։
32 Մովսէսն ասաց. «Ահա թէ ինչ հրամայեց Աստուած. “Մի ամանի մէջ մէկ չափ մանանայ լցրէ՛ք եւ այն պահեցէ՛ք ձեր սերունդների համար, որպէսզի աչքի առաջ ունենաք այն հացը, որ դուք կերաք անապատում, երբ Տէրը ձեզ հանեց Եգիպտացիների երկրից”»:
32 Մովսէս ըսաւ. «Տէրոջը հրամանն է. ‘Անկէ օմէր մը լեցուցէք՝ որպէս զի ձեր ազգերուն մէջ պահուի. որպէս զի անոնք տեսնեն այն հացը, որ ձեզի կերցուցի անապատին մէջ, երբ ձեզ Եգիպտոսի երկրէն հանեցի’»։
Եւ ասէ Մովսէս. Այս բան է զոր հրաման ետ Տէր. Լցէք [220]լի չափով զմանանայդ յաման մի, եւ պահեցէք`` յազգս ձեր, զի [221]տեսանիցէք զհացդ զոր [222]կերայք դուք`` յանապատի աստ ի ժամանակի իբրեւ [223]եհան զմեզ Տէր`` յերկրէն Եգիպտացւոց:

16:32: Եւ ասէ Մովսէս. Ա՛յս բա՛ն է՝ զոր հրաման ետ Տէր. Լցէ՛ք լի չափով զմանանայդ յաման մի. եւ պահեցէ՛ք յազգս ձեր. զի տեսանիցէ՛ք զհացդ զոր կերայք դուք յանապատի աստ. ՚ի ժամանակի իբրեւ եհան զձեզ Տէր յերկրէն Եգիպտացւոց։
32 Մովսէսն ասաց. «Ահա թէ ինչ հրամայեց Աստուած. “Մի ամանի մէջ մէկ չափ մանանայ լցրէ՛ք եւ այն պահեցէ՛ք ձեր սերունդների համար, որպէսզի աչքի առաջ ունենաք այն հացը, որ դուք կերաք անապատում, երբ Տէրը ձեզ հանեց Եգիպտացիների երկրից”»:
32 Մովսէս ըսաւ. «Տէրոջը հրամանն է. ‘Անկէ օմէր մը լեցուցէք՝ որպէս զի ձեր ազգերուն մէջ պահուի. որպէս զի անոնք տեսնեն այն հացը, որ ձեզի կերցուցի անապատին մէջ, երբ ձեզ Եգիպտոսի երկրէն հանեցի’»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3232: И сказал Моисей: вот что повелел Господь: наполните [манною] гомор для хранения в роды ваши, дабы видели хлеб, которым Я питал вас в пустыне, когда вывел вас из земли Египетской.
16:32 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master πλήσατε πληθω fill; fulfill τὸ ο the γομορ γομορ.1 the μαν μαν.1 into; for ἀποθήκην αποθηκη storehouse εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἵνα ινα so; that ἴδωσιν οραω view; see τὸν ο the ἄρτον αρτος bread; loaves ὃν ος who; what ἐφάγετε φαγω swallow; eat ὑμεῖς υμεις you ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὡς ως.1 as; how ἐξήγαγεν εξαγω lead out; bring out ὑμᾶς υμας you κύριος κυριος lord; master ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:32 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses זֶ֤ה zˈeh זֶה this הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מְלֹ֤א mᵊlˈō מְלֹא fullness הָ hā הַ the עֹ֨מֶר֙ ʕˈōmer עֹמֶר omer מִמֶּ֔נּוּ mimmˈennû מִן from לְ lᵊ לְ to מִשְׁמֶ֖רֶת mišmˌereṯ מִשְׁמֶרֶת guard-post לְ lᵊ לְ to דֹרֹתֵיכֶ֑ם ḏōrōṯêḵˈem דֹּור generation לְמַ֣עַן׀ lᵊmˈaʕan לְמַעַן because of יִרְא֣וּ yirʔˈû ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לֶּ֗חֶם llˈeḥem לֶחֶם bread אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֶאֱכַ֤לְתִּי heʔᵉḵˈaltî אכל eat אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert בְּ bᵊ בְּ in הֹוצִיאִ֥י hôṣîʔˌî יצא go out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:32. dixit autem Moses iste est sermo quem praecepit Dominus imple gomor ex eo et custodiatur in futuras retro generationes ut noverint panem quo alui vos in solitudine quando educti estis de terra AegyptiAnd Moses said: This is the word which the Lord hath commanded: Fill a gomor of it, and let it be kept unto generations to come hereafter; that they may know the bread, wherewith I fed you in the wilderness when you were brought forth out of the land of Egypt.
32. And Moses said, This is the thing which the LORD hath commanded, Let an omerful of it be kept for 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.
16:32. Then Moses said: “This is the word that the Lord has instructed: Fill an omer of it, and let it be kept for future generations hereafter, so that they may know the bread, with which I nourished you in the wilderness, when you had been led away from the land of Egypt.”
16:32. 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.
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:

32: И сказал Моисей: вот что повелел Господь: наполните [манною] гомор для хранения в роды ваши, дабы видели хлеб, которым Я питал вас в пустыне, когда вывел вас из земли Египетской.
16:32
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τοῦτο ουτος this; he
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
πλήσατε πληθω fill; fulfill
τὸ ο the
γομορ γομορ.1 the
μαν μαν.1 into; for
ἀποθήκην αποθηκη storehouse
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
ἵνα ινα so; that
ἴδωσιν οραω view; see
τὸν ο the
ἄρτον αρτος bread; loaves
ὃν ος who; what
ἐφάγετε φαγω swallow; eat
ὑμεῖς υμεις you
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὡς ως.1 as; how
ἐξήγαγεν εξαγω lead out; bring out
ὑμᾶς υμας you
κύριος κυριος lord; master
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
16:32
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
זֶ֤ה zˈeh זֶה this
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מְלֹ֤א mᵊlˈō מְלֹא fullness
הָ הַ the
עֹ֨מֶר֙ ʕˈōmer עֹמֶר omer
מִמֶּ֔נּוּ mimmˈennû מִן from
לְ lᵊ לְ to
מִשְׁמֶ֖רֶת mišmˌereṯ מִשְׁמֶרֶת guard-post
לְ lᵊ לְ to
דֹרֹתֵיכֶ֑ם ḏōrōṯêḵˈem דֹּור generation
לְמַ֣עַן׀ lᵊmˈaʕan לְמַעַן because of
יִרְא֣וּ yirʔˈû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
לֶּ֗חֶם llˈeḥem לֶחֶם bread
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֶאֱכַ֤לְתִּי heʔᵉḵˈaltî אכל eat
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
בְּ bᵊ בְּ in
הֹוצִיאִ֥י hôṣîʔˌî יצא go out
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
16:32. dixit autem Moses iste est sermo quem praecepit Dominus imple gomor ex eo et custodiatur in futuras retro generationes ut noverint panem quo alui vos in solitudine quando educti estis de terra Aegypti
And Moses said: This is the word which the Lord hath commanded: Fill a gomor of it, and let it be kept unto generations to come hereafter; that they may know the bread, wherewith I fed you in the wilderness when you were brought forth out of the land of Egypt.
16:32. Then Moses said: “This is the word that the Lord has instructed: Fill an omer of it, and let it be kept for future generations hereafter, so that they may know the bread, with which I nourished you in the wilderness, when you had been led away from the land of Egypt.”
16:32. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-34: (Очень интересное замечание. Гомор — совершенно фиксированная мера объема. Прим. Ред.)

Так как устройство скинии собрания и ее принадлежностей, в частности ковчега завета, относится к позднейшему времени, то, по мнению одних экзегетов, события данных стихов имели место гораздо позднее пребывания евреев в пустыне Син. Другие же на основании 7: и дальнейших стихов 33: гл. Исх предполагают, что до построения скинии у евреев существовало особое святилище, в котором и был поставлен сосуд с манной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
32: A Pot of Manna Preserved.B. C. 1491.
32 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. 33 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. 34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept. 35 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. 36 Now an omer is the tenth part of an ephah.
God having provided manna to be his people's food in the wilderness, and to be to them a continual feast, we are here told, 1. How the memory of it was preserved. An omer of this manna was laid up in a golden pot, as we are told (Heb. ix. 4), and kept before the testimony, or the ark, when it was afterwards made, v. 32-34. The preservation of this manna from waste and corruption was a standing miracle, and therefore the more proper memorial of this miraculous food. "Posterity shall see the bread," says God, "wherewith I have fed you in the wilderness," see what sort of food it was, and how much each man's daily proportion of it was, that it may appear they were neither kept to hard fare nor to short allowance, and then judge between God and Israel, whether they had any cause given them to murmur and find fault with their provisions, and whether they and their seed after them had not a great deal of reason gratefully to won God's goodness to them. Note, Eaten bread must not be forgotten. God's miracles and mercies are to be had in everlasting remembrance, for our encouragement to trust in him at all times.
Adam Clarke: Commentary on the Bible - 1831
16:32: To be kept for your generations - See Clarke's note on Exo 16:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: Psa 103:1, Psa 103:2, Psa 105:5, Psa 111:4, Psa 111:5; Luk 22:19; Heb 2:1
Carl Friedrich Keil and Franz Delitzsch
16:32
As a constant memorial of this bread of God for succeeding generations, Jehovah commanded Moses to keep a bowl full (העמר מלא, the filling of a bowl) of the manna. Accordingly Aaron placed a jar of manna (as it is stated in Ex 16:34, Ex 16:35, by way of anticipation, for the purpose of summing up everything of importance relating to the manna) "before Jehovah," or speaking still more exactly, "before the testimony," i.e., the tables of the law (see Ex 25:16), or according to Jewish tradition, in the ark of the covenant (Heb 9:4). צנצנת, from צנן to guard round, to preserve, signifies a jar or bottle, not a basket. According to the Jerusalem Targum, it was an earthenware jar; in the lxx it is called στάμνος χρυσοῦς, a golden jar, but there is nothing of this kind in the original text.
John Gill
16:32 And Moses said,.... At another time, though it is here inserted to give the account of the mamma all together:
this is the thing which the Lord commandeth; namely, what follows:
fill an omer of it to be kept for your generations; which was the quantity allowed a man every day; this measure was to be laid up, and reserved for posterity in future generations, not to eat, nor so much as taste of, for then it would soon have been gone, but to look at, as follows:
that they may see the bread wherewith I have fed you in the wilderness, when I brought you out of the land of Egypt; that they might see what sort of food was provided for them, and what quantity each man had of it every day; and so have an ocular proof of the wisdom, power, and goodness of God, in providing for their support in a wilderness, where no supplies were to be had; and when they were just come out of an enemy's country: thus Christ is the food of his people, while they are in the wilderness of this world; and is never so until they are brought out of the state of nature's darkness and bondage, like that of the Egyptians; and who, being the food of the saints in ages past, is presented to the eye of faith, for its encouragement to look to him and believe in him, receive, embrace, and feed upon him.
Robert Jamieson, A. R. Fausset and David Brown
16:32 Fill an omer of it to be kept for your generations--The mere fact of such a multitude being fed for forty years in the wilderness, where no food of any kind is to be obtained, will show the utter impossibility of their subsisting on a natural production of the kind and quantity as this tarfa-gum [see on Ex 16:13]; and, as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a sample of it in a pot--a golden pot (Heb 9:4) --to be laid before the Testimony, to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (1Cor 10:3; Jn 6:32).
16:3316:33: Եւ ասէ Մովսէս ցԱհարոն. Ա՛ռ սափոր մի ոսկի, եւ արկցե՛ս ՚ի նա լի չափովդ մանանայ, եւ դիցես զնա առաջի Աստուծոյ ՚ի պահե՛ստ յազգս ձեր[642]. [642] Ոմանք. Եւ դիցես զդա առաջի Աստուծոյ։
33 Մովսէսն ասաց Ահարոնին. «Մի ոսկէ սափոր ա՛ռ, դրա մէջ մէկ չափ մանանայ լցրո՛ւ եւ դի՛ր Աստծու առաջ՝ պահելու ձեր սերունդների համար, ինչպէս Տէրն է հրամայել Մովսէսին»:
33 Մովսէս ըսաւ Ահարոնին. «Սափոր մը ա՛ռ ու անոր մէջ օմէր մը լեցուն մանանայ դիր եւ զանիկա ձեր ազգերուն մէջ պահուելու համար Տէրոջը առջեւ դիր»։
Եւ ասէ Մովսէս ցԱհարոն. Առ սափոր մի [224]ոսկի, եւ արկցես ի նա լի [225]չափովդ մանանայ, եւ դիցես զդա առաջի [226]Աստուծոյ ի պահեստ յազգս ձեր:

16:33: Եւ ասէ Մովսէս ցԱհարոն. Ա՛ռ սափոր մի ոսկի, եւ արկցե՛ս ՚ի նա լի չափովդ մանանայ, եւ դիցես զնա առաջի Աստուծոյ ՚ի պահե՛ստ յազգս ձեր[642].
[642] Ոմանք. Եւ դիցես զդա առաջի Աստուծոյ։
33 Մովսէսն ասաց Ահարոնին. «Մի ոսկէ սափոր ա՛ռ, դրա մէջ մէկ չափ մանանայ լցրո՛ւ եւ դի՛ր Աստծու առաջ՝ պահելու ձեր սերունդների համար, ինչպէս Տէրն է հրամայել Մովսէսին»:
33 Մովսէս ըսաւ Ահարոնին. «Սափոր մը ա՛ռ ու անոր մէջ օմէր մը լեցուն մանանայ դիր եւ զանիկա ձեր ազգերուն մէջ պահուելու համար Տէրոջը առջեւ դիր»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3333: И сказал Моисей Аарону: возьми один сосуд, и положи в него полный гомор манны, и поставь его пред Господом, для хранения в роды ваши.
16:33 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron λαβὲ λαμβανω take; get στάμνον σταμνος jug χρυσοῦν χρυσεος of gold; golden ἕνα εις.1 one; unit καὶ και and; even ἔμβαλε εμβαλλω inject; cast in εἰς εις into; for αὐτὸν αυτος he; him πλῆρες πληρης full τὸ ο the γομορ γομορ.1 the μαν μαν.1 and; even ἀποθήσεις αποτιθημι put away; put off αὐτὸ αυτος he; him ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God εἰς εις into; for διατήρησιν διατηρησις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your
16:33 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron קַ֚ח ˈqaḥ לקח take צִנְצֶ֣נֶת ṣinṣˈeneṯ צִנְצֶנֶת receptacle אַחַ֔ת ʔaḥˈaṯ אֶחָד one וְ wᵊ וְ and תֶן־ ṯen- נתן give שָׁ֥מָּה šˌāmmā שָׁם there מְלֹֽא־ mᵊlˈō- מְלֹא fullness הָ hā הַ the עֹ֖מֶר ʕˌōmer עֹמֶר omer מָ֑ן mˈān מָן manna וְ wᵊ וְ and הַנַּ֤ח hannˈaḥ נוח settle אֹתֹו֙ ʔōṯˌô אֵת [object marker] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to מִשְׁמֶ֖רֶת mišmˌereṯ מִשְׁמֶרֶת guard-post לְ lᵊ לְ to דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
16:33. dixitque Moses ad Aaron sume vas unum et mitte ibi man quantum potest capere gomor et repone coram Domino ad servandum in generationes vestrasAnd Moses said to Aaron: Take a vessel, and put manna into it, as much as a gomor can hold; and lay it up before the Lord, to keep unto your generations,
33. And Moses said unto Aaron, Take a pot, and put an omerful of manna therein, and lay it up before the LORD, to be kept for your generations.
16:33. And Moses said to Aaron, “Take one vessel, and put manna into it, as much as an omer is able to hold. And store it in the sight of the Lord, to keep for your generations,
16:33. 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.
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:

33: И сказал Моисей Аарону: возьми один сосуд, и положи в него полный гомор манны, и поставь его пред Господом, для хранения в роды ваши.
16:33
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
λαβὲ λαμβανω take; get
στάμνον σταμνος jug
χρυσοῦν χρυσεος of gold; golden
ἕνα εις.1 one; unit
καὶ και and; even
ἔμβαλε εμβαλλω inject; cast in
εἰς εις into; for
αὐτὸν αυτος he; him
πλῆρες πληρης full
τὸ ο the
γομορ γομορ.1 the
μαν μαν.1 and; even
ἀποθήσεις αποτιθημι put away; put off
αὐτὸ αυτος he; him
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
διατήρησιν διατηρησις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
16:33
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
קַ֚ח ˈqaḥ לקח take
צִנְצֶ֣נֶת ṣinṣˈeneṯ צִנְצֶנֶת receptacle
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
וְ wᵊ וְ and
תֶן־ ṯen- נתן give
שָׁ֥מָּה šˌāmmā שָׁם there
מְלֹֽא־ mᵊlˈō- מְלֹא fullness
הָ הַ the
עֹ֖מֶר ʕˌōmer עֹמֶר omer
מָ֑ן mˈān מָן manna
וְ wᵊ וְ and
הַנַּ֤ח hannˈaḥ נוח settle
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
מִשְׁמֶ֖רֶת mišmˌereṯ מִשְׁמֶרֶת guard-post
לְ lᵊ לְ to
דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
16:33. dixitque Moses ad Aaron sume vas unum et mitte ibi man quantum potest capere gomor et repone coram Domino ad servandum in generationes vestras
And Moses said to Aaron: Take a vessel, and put manna into it, as much as a gomor can hold; and lay it up before the Lord, to keep unto your generations,
16:33. And Moses said to Aaron, “Take one vessel, and put manna into it, as much as an omer is able to hold. And store it in the sight of the Lord, to keep for your generations,
16:33. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:33: A pot - The word here used occurs in no other passage. It corresponds in form and use to the Egyptian for a casket or vase in which oblations were presented.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: Heb 9:4
Geneva 1599
16:33 And Moses said unto Aaron, Take a (o) pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations.
(o) Of this vessel read (Heb 9:4).
John Gill
16:33 And Moses said unto Aaron, take a pot,.... The Targum of Jonathan calls it an earthen pot; and so Jarchi; which, if it could be supported, might be considered as an emblem of the ministers of the word, in whom, as in earthen vessels, the Gospel of Christ is put: Aben Ezra says, it was a vessel either of earth or brass, which latter is more likely for duration; since an earthen vessel can hardly be supposed to continue so long as this did, and much less a glass pot, as others take it to be: but the Septuagint version renders it a golden pot; and so it is said to be by Philo the Jew (a), and which is confirmed by the apostle, Heb 9:4 and which puts the thing out of question; and this may denote the word and ordinances which retain and hold forth Christ as the bread of life, and are a memorial of him, as evidently set forth, crucified, and slain, to future ages, comparable to gold; both for the preciousness of them, being more to be desired than gold, yea, than fine gold, and for the duration of them, they being to continue until the second coming of Christ:
and put an omer full of manna therein; the manna, and the full measure of it, according to a man's eating, was to be put into it, denoting that a full Christ, or Christ in all the fulness of his person and grace, is to be held forth in the word and ordinances to the eye of faith:
and lay it up before the Lord, to be kept for your generations; in a place where the Lord would hereafter fix the symbol of his presence, the ark, cherubim, and mercy seat; and may signify the presence of Christ with his Father, the efficacy of his blood, righteousness, and sacrifice, his mediation and intercession; for he is not only held forth in the word, for faith to look at, but he is before the throne as though he had been slain, Rev_ 5:6.
(a) De Cong. Quaer. Erud. Gratia, p. 438.
16:3416:34: որպէս հրաման ետ Տէր Մովսիսի։ Եւ եդ զայն Ահարոն առաջի Վկայութեանն ՚ի պահեստ։
34 Եւ Ահարոնն այն ի պահ դրեց Կտակարանների արկղի առաջ:
34 Ինչպէս Տէրը Մովսէսին պատուիրեց, այնպէս Ահարոն վկայութեան առջեւ դրաւ զանիկա, որպէս զի պահուի։
Որպէս հրաման ետ Տէր Մովսիսի, եւ եդ զայն Ահարոն առաջի Վկայութեանն ի պահեստ:

16:34: որպէս հրաման ետ Տէր Մովսիսի։ Եւ եդ զայն Ահարոն առաջի Վկայութեանն ՚ի պահեստ։
34 Եւ Ահարոնն այն ի պահ դրեց Կտակարանների արկղի առաջ:
34 Ինչպէս Տէրը Մովսէսին պատուիրեց, այնպէս Ահարոն վկայութեան առջեւ դրաւ զանիկա, որպէս զի պահուի։
zohrab-1805▾ eastern-1994▾ western am▾
16:3434: И поставил его Аарон пред ковчегом свидетельства для хранения, как повелел Господь Моисею.
16:34 ὃν ος who; what τρόπον τροπος manner; by means συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs καὶ και and; even ἀπέθετο αποτιθημι put away; put off Ααρων ααρων Aarōn; Aaron ἐναντίον εναντιον next to; before τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony εἰς εις into; for διατήρησιν διατηρησις preservation; reserve
16:34 כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יַּנִּיחֵ֧הוּ yyannîḥˈēhû נוח settle אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the עֵדֻ֖ת ʕēḏˌuṯ עֵדוּת reminder לְ lᵊ לְ to מִשְׁמָֽרֶת׃ mišmˈāreṯ מִשְׁמֶרֶת guard-post
16:34. sicut praecepit Dominus Mosi posuitque illud Aaron in tabernaculo reservandumAs the Lord commanded Moses. And Aaron put it in the tabernacle to be kept.
34. As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
16:34. just as the Lord instructed Moses.” And so, Aaron placed it in the tabernacle, in reserve.
16:34. As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept:

34: И поставил его Аарон пред ковчегом свидетельства для хранения, как повелел Господь Моисею.
16:34
ὃν ος who; what
τρόπον τροπος manner; by means
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
καὶ και and; even
ἀπέθετο αποτιθημι put away; put off
Ααρων ααρων Aarōn; Aaron
ἐναντίον εναντιον next to; before
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
εἰς εις into; for
διατήρησιν διατηρησις preservation; reserve
16:34
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יַּנִּיחֵ֧הוּ yyannîḥˈēhû נוח settle
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
עֵדֻ֖ת ʕēḏˌuṯ עֵדוּת reminder
לְ lᵊ לְ to
מִשְׁמָֽרֶת׃ mišmˈāreṯ מִשְׁמֶרֶת guard-post
16:34. sicut praecepit Dominus Mosi posuitque illud Aaron in tabernaculo reservandum
As the Lord commanded Moses. And Aaron put it in the tabernacle to be kept.
16:34. just as the Lord instructed Moses.” And so, Aaron placed it in the tabernacle, in reserve.
16:34. As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:34: 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.
Albert Barnes: Notes on the Bible - 1834
16:34: The Testimony - See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:34: Exo 25:16, Exo 25:21, Exo 27:21, Exo 30:6, Exo 30:36, Exo 31:18, Exo 38:21, Exo 40:20; Num 1:50, Num 1:53, Num 17:10; Deu 10:5; Kg1 8:9
Geneva 1599
16:34 As the LORD commanded Moses, so Aaron laid it up before the (p) Testimony, to be kept.
(p) That is, the Ark of the covenant that is, after the Ark was made.
John Gill
16:34 As the Lord commanded Moses, so Aaron laid it up before the testimony, to be kept. That is, before the ark of the testimony; when that was made, as it was in a little time after this, called the testimony, because it contained in it the law, which was a testimony or testification of the mind and will of God unto Israel, see Ex 25:16 the apostle says, the pot of manna was in the ark, Heb 9:4 that is, on one side of it; see Gill on Heb 9:4.
John Wesley
16:34 An omer of this manna was laid up in a golden pot as we are told, Heb 9:4, and kept before the testimony, or the ark, when it was afterwards made, The preservation of this manna from waste and corruption, was a standing miracle; and therefore the more proper memorial of this miraculous food. The manna is called spiritual meat, 1Cor 10:3, because it was typical of spiritual blessings. Christ himself is the true manna, the bread of life, of which that was a figure, Jn 6:49-51. The word of God is the manna by which our souls are nourished, Mt 4:4. The comforts of the Spirit are hidden manna, Rev_ 2:17. These comforts from heaven as the manna did, are the support of the divine life in the soul while we are in the wilderness of this world: it is food for Israelites, for those only that follow the pillar of cloud and fire: it is to be gathered; Christ in the word is to be applied to the soul, and the means of grace used: we must every one of us gather for ourselves. There was manna enough for all, enough for each, and none had too much; so in Christ there is a compleat sufficiency, and no superfluity. But they that did eat manna hungered again, died at last, and with many of them God was not well pleased: whereas they that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased. The Lord evermore give us this bread!
16:3516:35: Եւ որդիքն Իսրայէլի կերան զմանանայն զքառասուն ամ մինչեւ եկին ՚ի շէն երկիրն, զմանանա՛յն ուտէին. մինչեւ հասին ՚ի կողմն Փիւնիկեցւոց[643]։ [643] Ոմանք. ՚Ի շէն երկրին, զմա՛՛։
35 Իսրայէլացիները քառասուն տարի մանանայ կերան, մինչեւ որ հասան մի բնակեցուած շրջան: Նրանք մանանայ էին ուտում, մինչեւ որ հասան փիւնիկեցիների[36] կողմերը: [36] 36. Եբրայերէնում՝ Քանանացիների երկրի:
35 Իսրայէլի որդիները քառասուն տարի կերան մանանան, մինչեւ որ շէն երկիր հասան։ Մանանան կերան, մինչեւ որ Քանանի երկրին սահմանը հասան։
Եւ որդիքն Իսրայելի կերան զմանանայն զքառասուն ամ, մինչեւ եկին ի շէն երկիրն զմանանայն ուտէին, մինչեւ հասին [227]ի կողմն Փիւնիկեցւոց:

16:35: Եւ որդիքն Իսրայէլի կերան զմանանայն զքառասուն ամ մինչեւ եկին ՚ի շէն երկիրն, զմանանա՛յն ուտէին. մինչեւ հասին ՚ի կողմն Փիւնիկեցւոց[643]։
[643] Ոմանք. ՚Ի շէն երկրին, զմա՛՛։
35 Իսրայէլացիները քառասուն տարի մանանայ կերան, մինչեւ որ հասան մի բնակեցուած շրջան: Նրանք մանանայ էին ուտում, մինչեւ որ հասան փիւնիկեցիների[36] կողմերը:
[36] 36. Եբրայերէնում՝ Քանանացիների երկրի:
35 Իսրայէլի որդիները քառասուն տարի կերան մանանան, մինչեւ որ շէն երկիր հասան։ Մանանան կերան, մինչեւ որ Քանանի երկրին սահմանը հասան։
zohrab-1805▾ eastern-1994▾ western am▾
16:3535: Сыны Израилевы ели манну сорок лет, доколе не пришли в землю обитаемую; манну ели они, доколе не пришли к пределам земли Ханаанской.
16:35 οἱ ο the δὲ δε though; while υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἔφαγον φαγω swallow; eat τὸ ο the μαν μαν.1 year τεσσαράκοντα τεσσαρακοντα forty ἕως εως till; until ἦλθον ερχομαι come; go εἰς εις into; for γῆν γη earth; land οἰκουμένην οικουμενη habitat τὸ ο the μαν μαν.1 eat; consume ἕως εως till; until παρεγένοντο παραγινομαι happen by; come by / to / along εἰς εις into; for μέρος μερος part; in particular τῆς ο the Φοινίκης φοινικη Phoinikē; Finiki
16:35 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָֽכְל֤וּ ʔˈāḵᵊlˈû אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּן֙ mmˌān מָן manna אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year עַד־ ʕaḏ- עַד unto בֹּאָ֖ם bōʔˌām בוא come אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth נֹושָׁ֑בֶת nôšˈāveṯ ישׁב sit אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּן֙ mmˌān מָן manna אָֽכְל֔וּ ʔˈāḵᵊlˈû אכל eat עַד־ ʕaḏ- עַד unto בֹּאָ֕ם bōʔˈām בוא come אֶל־ ʔel- אֶל to קְצֵ֖ה qᵊṣˌē קָצֶה end אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
16:35. filii autem Israhel comederunt man quadraginta annis donec venirent in terram habitabilem hoc cibo aliti sunt usquequo tangerent fines terrae ChanaanAnd the children of Israel ate manna forty years, till they came to a habitable land: with this meat were they fed, until they reached the borders of the land of Chanaan.
35. 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.
16:35. Now the sons of Israel ate manna for forty years, until they arrived in a habitable land. With this food they were nourished, even until they touched the borders of the land of Canaan.
16:35. 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.
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:

35: Сыны Израилевы ели манну сорок лет, доколе не пришли в землю обитаемую; манну ели они, доколе не пришли к пределам земли Ханаанской.
16:35
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἔφαγον φαγω swallow; eat
τὸ ο the
μαν μαν.1 year
τεσσαράκοντα τεσσαρακοντα forty
ἕως εως till; until
ἦλθον ερχομαι come; go
εἰς εις into; for
γῆν γη earth; land
οἰκουμένην οικουμενη habitat
τὸ ο the
μαν μαν.1 eat; consume
ἕως εως till; until
παρεγένοντο παραγινομαι happen by; come by / to / along
εἰς εις into; for
μέρος μερος part; in particular
τῆς ο the
Φοινίκης φοινικη Phoinikē; Finiki
16:35
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָֽכְל֤וּ ʔˈāḵᵊlˈû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּן֙ mmˌān מָן manna
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֔ה šānˈā שָׁנָה year
עַד־ ʕaḏ- עַד unto
בֹּאָ֖ם bōʔˌām בוא come
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
נֹושָׁ֑בֶת nôšˈāveṯ ישׁב sit
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּן֙ mmˌān מָן manna
אָֽכְל֔וּ ʔˈāḵᵊlˈû אכל eat
עַד־ ʕaḏ- עַד unto
בֹּאָ֕ם bōʔˈām בוא come
אֶל־ ʔel- אֶל to
קְצֵ֖ה qᵊṣˌē קָצֶה end
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
16:35. filii autem Israhel comederunt man quadraginta annis donec venirent in terram habitabilem hoc cibo aliti sunt usquequo tangerent fines terrae Chanaan
And the children of Israel ate manna forty years, till they came to a habitable land: with this meat were they fed, until they reached the borders of the land of Chanaan.
16:35. Now the sons of Israel ate manna for forty years, until they arrived in a habitable land. With this food they were nourished, even until they touched the borders of the land of Canaan.
16:35. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Замечание ст. 35: не принадлежит позднейшему времени и автору.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2. How the mercy of it was continued as long as they had occasion for it. The manna never ceased till they came to the borders of Canaan, where there was bread enough and to spare, v. 35. See how constant the care of Providence is; seedtime and harvest fail not, while the earth remains. Israel was very provoking in the wilderness, yet the manna never failed them: thus still God causes his rain to fall on the just and unjust. The manna is called spiritual meat (1 Cor. x. 3), because it was typical of spiritual blessings in heavenly things. Christ himself is the true manna, the bread of life, of which this was a figure, John vi. 49-51. The word of God is the manna by which our souls are nourished, Matt. iv. 4. The comforts of the Spirit are hidden manna, Rev. ii. 17. These come from heaven, as the manna did, and are the support and comfort of the divine life in the soul, while we are in the wilderness of this world. It is food for Israelites, for those only that follow the pillar of cloud and fire. It is to be gathered; Christ in the word is to be applied to the soul, and the means of grace are to be used. We must every one of us gather for ourselves, and gather in the morning of our opportunities, which if we let slip, it may be too late to gather. The manna they gathered must not be hoarded up, but eaten; those that have received Christ must by faith live upon him, and not receive his grace in vain. There was manna enough for all, enough for each, and none had too much; so in Christ there is a complete sufficiency, and no superfluity. But those that did eat manna hungered again, died at last, and with many of them God was not well-pleased; whereas those that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased. The Lord evermore give us this bread!
Adam Clarke: Commentary on the Bible - 1831
16:35: 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.
Albert Barnes: Notes on the Bible - 1834
16:35: Did eat manna forty years - This does not necessarily imply that the Israelites were fed exclusively on manna, or that the supply was continuous during forty years: but that whenever it might be needed, owing to the total or partial failure of other food, it was given until they entered the promised land. They had numerous flocks and herds, which were not slaughtered (see Num 11:22), but which gave them milk, cheese and of course a limited supply of flesh: nor is there any reason to suppose that during a considerable part of that time they may not have cultivated some spots of fertile ground in the wilderness. We may assume, as in most cases of miracle, that the supernatural supply was commensurate with their actual necessity. The manna was not withheld in fact until the Israelites had passed the Jordan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:35: forty years: Num 33:38; Deu 8:2, Deu 8:3; Neh 9:15, Neh 9:20, Neh 9:21; Psa 78:24, Psa 78:25; John 6:30-58
until they came to: Jos 5:12
the borders: Num 33:48-50; Deu 1:8, Deu 34:1-4
John Gill
16:35 And the children of Israel did eat manna forty years,.... Wanting thirty days, as Jarchi observes; reckoning from their coming out of Egypt, and the passover they kept there, to their coming to the borders of the land of Canaan to Gilgal, and keeping the passover there, when the manna ceased, were just forty years; but then they had been out of Egypt a month before the manna fell; but the round number is given, as is common: it was on the sixteenth of Ijar, the second month, the manna fell; and it was in the month of Nisan, about the sixteenth or seventeenth of the month, that it ceased, see Josh 5:10.
until they came to a land inhabited: where the ground was cultivated, and corn was produced to make bread of, which could not be had in a wilderness; and therefore God graciously provided for them every day, and fed them with manna till they came to such a place:
they did eat manna until they came to the borders of the land of Canaan; that is, Gilgal: the Targum of Jonathan is,"they ate manna forty years in the life of Moses, until they came unto the land of habitation; they ate manna forty days after his death, until they passed over Jordan, and entered the extremities of the land of Canaan:''some have thought this verse was not written by Moses, but Joshua, or some other hand after his death since he did not live quite to the cessation of the manna; which need not be much disputed or objected to; though it may be considered that Moses led Israel to the borders of the land of Canaan, though he did not go with them so far as Gilgal, and died before the manna ceased; yet, as he was assured of it, he could write this in certain faith of it, and especially by a spirit of prophecy: this signifies that the children of God are to live by faith upon Christ, while they are in the wilderness of this world; nor will this spiritual food be wanting to them while in it; but when they are come to Canaan's land, to the heavenly glory, they will no more walk and live by faith, but by sight: the word and ordinances will then cease; Christ will be no more held forth to them in that way, but they shall see him as he is, and behold his glory,
16:3616:36: Եւ չափն էր տասներորդ երից գրուաց։
36 Մէկ չափը հաւասար է երեք գրիւի մէկ տասներորդ մասի:
36 Օմէրը արդուին մէկ տասներորդ մասն է։
Եւ [228]չափն էր տասներորդ [229]երից գրուաց:

16:36: Եւ չափն էր տասներորդ երից գրուաց։
36 Մէկ չափը հաւասար է երեք գրիւի մէկ տասներորդ մասի:
36 Օմէրը արդուին մէկ տասներորդ մասն է։
zohrab-1805▾ eastern-1994▾ western am▾
16:3636: А гомор есть десятая часть ефы.
16:36 τὸ ο the δὲ δε though; while γομορ γομορ.1 the δέκατον δεκατος tenth τῶν ο the τριῶν τρεις three μέτρων μετρον measure ἦν ειμι be
16:36 וְ wᵊ וְ and הָ hā הַ the עֹ֕מֶר ʕˈōmer עֹמֶר omer עֲשִׂרִ֥ית ʕᵃśirˌîṯ עֲשִׂירִי tenth הָ hā הַ the אֵיפָ֖ה ʔêfˌā אֵיפָה ephah הֽוּא׃ פ hˈû . f הוּא he
16:36. gomor autem decima pars est oephiNow a gomor is the tenth part of an ephi.
36. Now an omer is the tenth part of an ephah.
16:36. Now an omer is a tenth part of an ephah.
16:36. Now an omer [is] the tenth [part] of an ephah.
Now an omer [is] the tenth [part] of an ephah:

36: А гомор есть десятая часть ефы.
16:36
τὸ ο the
δὲ δε though; while
γομορ γομορ.1 the
δέκατον δεκατος tenth
τῶν ο the
τριῶν τρεις three
μέτρων μετρον measure
ἦν ειμι be
16:36
וְ wᵊ וְ and
הָ הַ the
עֹ֕מֶר ʕˈōmer עֹמֶר omer
עֲשִׂרִ֥ית ʕᵃśirˌîṯ עֲשִׂירִי tenth
הָ הַ the
אֵיפָ֖ה ʔêfˌā אֵיפָה ephah
הֽוּא׃ פ hˈû . f הוּא he
16:36. gomor autem decima pars est oephi
Now a gomor is the tenth part of an ephi.
36. Now an omer is the tenth part of an ephah.
16:36. Now an omer is a tenth part of an ephah.
16:36. Now an omer [is] the tenth [part] of an ephah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:36: 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?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:36: Exo 16:16, Exo 16:32, Exo 16:33
Carl Friedrich Keil and Franz Delitzsch
16:36
In conclusion, the quantity of the manna collected for the daily supply of each individual, which was preserved in the sanctuary, is given according to the ordinary measurement, viz., the ephah. The common opinion, that עמר was the name for a measure of capacity, which was evidently shared by the Seventy, who have rendered the word γομόρ, has no foundation so far as the Scriptures are concerned. Not only is it a fact, that the word omer is never used as a measure except in this chapter, but the tenth of an ephah is constantly indicated, even in the Pentateuch, by "the tenth part of an ephah" (Lev 5:11; Lev 6:13; Num 5:15; Num 28:5), or "a tenth deal" (Ex 29:40; Lev 14:10, etc.; in all 30 times). The omer was a small vessel, cup, or bowl, which formed part of the furniture of every house, and being always of the same size, could be used as a measure in case of need.
(Note: Omer proprie nomen poculi fuit, quale secum gestare solent Orientales, per deserta iter facientes, ad hauriendam si quam rivus vel fons offerret aquam.... Hoc in poculo, alia vasa non habentes, et mannam collegerunt Israelitae (Michaelis, Supplem. ad Lex. hebr., p. 1929). Cf. Hengstenberg, Dissertations on the Pentateuch, vol. ii. p. 172.)
The ephah is given by Bertheau as consisting of 198577 Parisian cubic inches, and holding 739,800 Parisian grains of water; Thenius, however, gives only 101439 Parisian, or 112467 Rhenish inches. (See my Archologie, ii. 141-2.)
Geneva 1599
16:36 Now an omer [is] the tenth [part] of an (q) ephah.
(q) Which measure contained about five gallons.
John Gill
16:36 Now an omer is the tenth part of an ephah. Frequent mention being made of this measure in the above relation, as containing the quantity of each man's share of the manna daily, during the forty years' stay in the wilderness; an account is given by the historian how much it contained, by which it may appear what a sufficient provision was made: an ephah, according to Jarchi, contained three seahs (or pecks); a scab, six kabs; a kab, four logs; a log, six egg shells; and the tenth part of an ephah was forty three egg shells, and the fifth part of one: but Dr. Cumberland (b) has reduced this to our measure, and has given it more clearly and distinctly; an ephah, according to him, contained, in wine measure, seven gallons, two quarts, and about half a pint; in corn measure, six gallons, three pints, and three solid inches; and an omer three quarts; which being made into bread, must be more than any ordinary man could well eat; for, as Ainsworth observes, an omer was twice as much as the choenix, (a measure mentioned in Rev_ 6:6.) which was wont to be a man's allowance of bread corn for a day; and what a vast quantity must fall every day to supply so large a number of people with such a measure; some have reckoned it at 94,466 bushels every day, and that there must be consumed in forty years 1,379,203,600 bushels (c).
(b) Of Scripture Weights and Measures, ch. 3. p. 64, 86, 87. ch. 4. p. 137. (c) Vid. Scheuchzer. Physic. Saer. vol. 2. p. 177, 178.