Exodus 16:14–17

Footnotes

1. 35 Heb “and [the dew …] went up.”
2. 36 The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.
3. 37 Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired—sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived—the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15–16) and honey (1 Sam 14:24–28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.
4. 38 The preterite with vav consecutive is here subordinated to the next verb as a temporal clause. The main point of the verse is what they said.
5. 39 Heb “a man to his brother.”
6. 40 The text has: מָן הוּא כִּי לאֹ יָדְעוּ מַה־הוּא (man hu’ ki lo’ yadé’u mah hu’). From this statement the name “manna” was given to the substance. מָן for “what” is not found in Hebrew, but appears in as a contraction of ma den, “what then?” In Aramaic and Arabic man is “what?” The word is used here apparently for the sake of etymology. B. S. Childs (Exodus [], 274) follows the approach that any connections to words that actually meant “what?” are unnecessary, for it is a play on the name (whatever it may have been) and therefore related only by sound to the term being explained. This, however, presumes that a substance was known prior to this account—a point that Deuteronomy does not seem to allow. S. R. Driver says that it is not known how early the contraction came into use, but that this verse seems to reflect it (Exodus, ). Probably one must simply accept that in the early Israelite period man meant “what?” There seems to be sufficient evidence to support this. See 286, 5; 435; 1:157.
7. 41 B. Jacob (Exodus, 454–55) suggests that Moses was saying to them, “It is not manna. It is the food Yahweh has given you.” He comes to this conclusion based on the strange popular etymology from the interrogative word, noting that people do not call things “what?”
8. 42 For other views see G. Vermès, “ ‘He Is the Bread’ Neofiti Ex. 16:15,” 8 (1975): 139–46; and G. J. Cowling, “ Neofiti Ex. 16:15,” (1974–75): 93–105.
9. 43 Heb “the thing that.”
10. 44 The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation—“here and now he commands you.”
11. 45 The form is the plural imperative: “Gather [you] each man according to his eating.”
12. 46 The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. , , ); “two litres.”
13. 47 Heb “for a head.”
14. 48 The word “number” is an accusative that defines more precisely how much was to be gathered (see §118.h).
15. 49 Traditionally “souls.”
16. 50 Heb “will take.”
17. 51 “lives” has been supplied.