Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The Israelites journey from Elim, and come to the wilderness of Sin, Exodus 16:1. They murmur for lack of bread, Exodus 16:2, Exodus 16:3. God promises to rain bread from heaven for them, Exodus 16:4, of which they were to collect a double portion on the sixth day, Exodus 16:5. A miraculous supply of flesh in the evening and bread in the morning, promised, Exodus 16:6-9. The glory of the Lord appears in the cloud, Exodus 16:10. Flesh and bread promised as a proof of God's care over them, Exodus 16:11, Exodus 16:12. Quails come and cover the whole camp, Exodus 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, Exodus 16:14, Exodus 16:15. Directions for gathering it, Exodus 16:16. The Israelites gather each an omer, Exodus 16:17, Exodus 16:18. They are directed to leave none of it till the next day, Exodus 16:19; which some neglecting, it become putrid, Exodus 16:20. They gather it every morning, because it melted when the sun waxed hot, Exodus 16:21. Each person gathers two omers on the sixth day, Exodus 16:22. Moses commands them to keep the seventh as a Sabbath to the Lord, Exodus 16:23. What was laid up for the Sabbath did not putrefy, Exodus 16:24. Nothing of it fell on that day, hence the strict observance of the Sabbath was enjoined, Exodus 16:25-30. The Israelites name the substance that fell with the dew manna; its appearance and taste described, Exodus 16:31. An omer of the manna is commanded to be laid up for a memorial of Jehovah's kindness, Exodus 16:32-34. The manna now sent continued daily for the space of forty years, Exodus 16:35. How much an omer contained, Exodus 16:36.
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, Exodus 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, Exodus 16:4 which promise the Lord fulfilled; and a description of the bread, and the name of it, are given, Exodus 16:13, and some instructions are delivered out concerning the quantity of it to be gathered, Exodus 16:16, the time of gathering and keeping it, Exodus 16:19, the gathering a double quantity on the sixth day for that and the seventh day, with the reason of it, Exodus 16:22 and a further description of it, Exodus 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, Exodus 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, Exodus 16:35.
The journey to the wilderness of Sin. Manna and Quails given
In the main from P, with short passages from the parallel narrative of J. The marks of P are particularly evident in the parts assigned to him in the text: some (not all) are pointed out in the notes. The general representation is the same in both narratives: but only P mentions the quails (in J the quails are given later, after a complaint of the monotony of the manna, Numbers 11:4-34), and only J the disobedience on the seventh day of some of the people (vv. 27–30). Both narratives bring the gift of manna into connexion with the sabbath, and make it an occasion for inculcating its observance (vv. 22–26; 27–30); J also (v. 4b, cf. v. 28) makes it a means of testing Israel’s obedience. Vv. 33 f., if not vv. 9 f. (see the notes) as well, presupposing the existence of the Tent of Meeting, seem to indicate that P’s account of the manna (v. 2 ff.) stood originally at a later point in his narrative (Bä.), after the erection of the Tabernacle had been described, perhaps (Ew. Hist. ii. 174; Di. p. 165 [2181], and on v. 2; Kittel), after Numbers 10. Cf. S. A. Cook, Jewish Quart. Rev. 1906, p. 742 ff.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ex 16:1-36.
Ex 16:1-36.
MURMURS FOR WANT OF BREAD.
1. they took their journey from Elim--where they had remained several days.
came unto the wilderness of Sin--It appears from
Nu 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].
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.
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 Ezekiel 30:15, Ezekiel 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 Numbers 33:10, Numbers 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 Exodus 19:1.
And they took their journey from Elim,.... And came again to the Red sea, as appears from Numbers 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, Numbers 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.
This chapter gives us an account of the victualling of the camp of Israel. I. Their complaint for want of bread, Ex 16:1-3. II. The notice God gave them beforehand of the provision he intended to make for them, Ex 16:4-12. III. The sending of the manna, Ex 16:13-15. IV. The laws and orders concerning the manna. 1. That they should gather it daily for their daily bread, Ex 16:16-21. 2. That they should gather a double portion on the sixth day, Ex 16:22-26. 3. That they should expect none on the seventh day, Ex 16:27-31. 4. That they should preserve a pot of it for a memorial, Ex 16:32-36, etc.