31The house of Israel named it manna, and it was like coriander seed, white, and its taste was like wafers with honey. 32Then Moses said, “This is what the LORD has commanded, ‘Let an omerful of it be kept throughout your generations, that they may see the bread that I fed you in the wilderness, when I brought you out of the land of Egypt.’” 33Moses said to Aaron, “Take a jar and put an omerful of manna in it, and place it before the LORD to be kept throughout your generations.” 34As the LORD commanded Moses, so Aaron placed it before the Testimony, to be kept. 35The sons of Israel ate the manna forty years, until they came to an inhabited land; they ate the manna until they came to the border of the land of Canaan. 36(Now an omer is a tenth of an ephah.)

Parallel Verses

New American Standard Bible (©1995)
So the people rested on the seventh day.

GOD'S WORD® Translation (©1995)
So the people never worked on the seventh day of the week.

King James Bible
So the people rested on the seventh day.

Douay-Rheims Bible
And the people kept the sabbath on the seventh day.

Darby Bible Translation
And the people rested on the seventh day.

English Revised Version
So the people rested on the seventh day.

Webster's Bible Translation
So the people rested on the seventh day.

World English Bible
So the people rested on the seventh day.

Young's Literal Translation
And the people rest on the seventh day,

Cross References

Exodus 16:29 "See, the LORD has given you the sabbath; therefore He gives you bread for two days on the sixth day. Remain every man in his place; let no man go out of his place on the seventh day."

Exodus 16:31 The house of Israel named it manna, and it was like coriander seed, white, and its taste was like wafers with honey.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-31

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. 2:3. 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. 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.

Calvin's Commentary

19. And Moses said, Let no man leave of it till the morning.

19. Et ait Moses ad eos, Nemo relinquat quicquam ex eo usque mane.

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.

20. Sed non audierunt Mosen: quia quidam reservarunt ex eo usque mane. Et scatere coepit vermibus, et computruit: ideoque iratus est contra eos Moses.

21. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.

21. Itaque collegerunt illud singulis diebus mane: quisque secundum mensuram suam: et quum sol incaluerat, liquefiebat.

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.

22. Fuit autem die sexto ut colligerent panem duplum, duo scilicet homer pro uno. Et venientes principes congregationis retulerunt Mosi.

23. And he said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake today, and seethe that ye will seethe; and that which remaineth over lay up for you, to be kept until the morning.

23. Qui dixit eis, Hoc est quod loquutus est Jehova, Quies Sabbathi sancti cras est Jehovae; quod cocturi estis, coquite, et quod elixaturi estis, elixate: et quicquid residuum erit reponite vobis usque mane.

24. And they laid it up till the morning, as Moses bade; and it did not stink, neither was there any worm therein.

24. Et reposuerunt illud usque mane, sicut praeceperat Moses: et non computruit, nec vermis fuit in eo.

25. And Moses said, Eat that today; for today is a sabbath unto the Lord: today ye shall not find it in the field.

25. Dixitque Moses, Comedite illud hodie: quia Sabbathum est bodie Jehovae. Hodie non invenietis illud in agro.

26. Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.

26. Sex diebus colligetis illud: die autem septimo est Sabbathum, non erit in illo.

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.

27. Accidit autem die septimo ut egrederentur quidam e populo ad colligendum illud: et non invenerunt.

28. And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws?

28. Tunc ait Jehova ad Mosen, Usque quo renuitis servare praecepta mea et leges meas?

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.

29. Videte quod Jehova posuerit vobis Sabbathum: ideo ipse dat vobis die sexto panem duorum dierum; quisque apud se quiescat nec ullus egrediatur e loco suo die septimo.

30. So the people rested on the seventh day.

30. Quievit itaque populus die septimo.

19. And Moses said, Let no man. Moses here recounts that, when he had commanded them all not to take more than enough for their daily food, and to gather a double portion the day before the Sabbath, some were disobedient on both points. As to the former, since God would supply their food to them just as the breast is given to babes, it was a sign of perverse unbelief that they would not depend on God's providence, but sought for a provision which would last them many days. It was also a proof of their obstinacy that they would give credit to no warnings until they were convinced by experience that they laid up in their houses nothing' but a mass of corruption; for they were not induced to cease from their insatiable greediness till they had received their just punishment. Now, although the case of the manna and the food of our ordinary nourishment is not; altogether similar, yet the comparison holds to a certain extent, for it is so far lawful to keep our corn and wine laid up in granaries and cellars, as that all should still ask truly their daily bread of God. And this will be, if the rich do not greedily swallow up whatsoever they can get together; if they do not avariciously scrape up here and there; if they do not gorge themselves upon the hunger of the poor; if they do not, as far as in them lies, withhold the blessing of God; in a word, if they do not immoderately accumulate large possessions, but: are liberal out of their present abundance, are not too anxious as to the future, and are not troubled, if needs be, that their wealth should suffer diminution; nay, if they are ready to endure poverty, and glory not in their abundance, but repose upon the paternal bounty of God. And surely we often see that what misers collect by theft, rapine, fraud, cruelty, trickery, or meanness, is often turned into corruption. When he adds that, after they saw that their intemperate ardor profited them nothing, they submitted to the command, he implies that their obedience was not voluntary, but extorted from them, for fools are never wise except after adversity. [184] The melting of the manna when the sun waxed hot was a stimulus to correct their idleness or laziness; for, if the manna had remained entire during the whole day, they would not have been so intent upon their duty. Wherefore, by giving them only a short time for its collection, God urged them to diligence.

22. And it came to pass on the sixth day. The violation of the Sabbath is not yet recounted, but only the stupidity or dense ignorance of their rulers is set forth, for although they had heard from the mouth of Moses that God would on that day give what would be sufficient for two days' provision, still they marvel, and tell it to Moses as if it were something strange and incredible. It is plain enough that they obeyed the command, and did not spare their labor in gathering the double quantity; but their unbelief and folly betrays itself in their astonishment when they see that God has really performed what he promised. We may conjecture that they accurately observed what awakened in them so much astonishment; so that it follows that they refused to credit God's word until its truth was effectively proved. It came to pass, then, in God's admirable wisdom, that their wicked and perverse doubting availed both for the confirmation of the miracle and the observation of the Sabbath. Hence occasion was given to Moses again to enjoin upon them what otherwise, perhaps, they would have neglected, viz., that they should honor the seventh day by a holy rest.

27. And it came to pass. This is the second transgression, that by going out on the seventh day they trenched upon its religious observance; and this monstrous greediness arose from their not believing to be true what we have just heard Moses saying, for he had plainly declared to them that they would not find the manna. They, therefore, accuse him of falsehood, refusing' to believe anything but their own eyes. Meanwhile the obligation of the Sabbath was set at naught by them, nay, they sought to profane the day which God had hallowed, so that it should in no wise differ from other days. Therefore does God justly inveigh against them with much bitterness, for, addressing Moses, in his person He arraigns the obstinate wickedness of the whole people. Assuredly Moses was not of the number of those who had refused to obey God's laws, but by this general charge, the multitude, who had transgressed, were more severely rebuked, and a greater obligation is laid on Moses to chastise the people, when a part of the blame is transferred to himself. By the expression "How long?" God implies the intolerableness of their perversity, because there is no end of their offenses, but, by thus provoking greater vengeance by new crimes, they prove themselves to be incorrigible.

Footnotes:

[184] "Sinon apres avoir este bien batus;" except after being well beaten. -- Fr.

Links

Exodus 16 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Wesley

NIV / NLT / ESV / GWT / KJV / ASV / DRB

Jump to Previous Occurrence
Rest Rested Seventh

Jump to Next Occurrence
Rest Rested Seventh

New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: day on people rested seventh So the

Bible Browser

September the Twenty-Eighth the Daily Manna
"I will rain bread from heaven for you." --EXODUS xvi. 11-18. And this gracious provision is made for people who are complaining, and who are sighing for the flesh-pots of Egypt! Our Lord can be patient with the impatient: He can be "kind to the unthankful." If it were easy to drive the Lord away I should have succeeded long ago. I have murmured, I have sulked, I have turned Him out of my thoughts, and "He stands at the door and knocks!" I yearn for "the flesh-pots," "He sends me manna," "Was …
John Henry Jowett—My Daily Meditation for the Circling Year

Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
(Probably Peræa.) ^C Luke XIV. 1-24. ^c 1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being …
J. W. McGarvey—The Four-Fold Gospel

The Beauty and Glory of the Risen Body.
We have seen in the foregoing chapters that, in the Beatific Vision, the human soul sees, loves, and enjoys God, and that her essential happiness consists in that unfailing, blessed vision. But, although the blessedness she now enjoys is far greater than words can express, it is not yet integral or complete, and never will be, except when she is again clothed in her own body, beautified, and glorified after the likeness of her Saviour's body. However, although her happiness is not yet complete, you …
F. J. Boudreaux—The Happiness of Heaven

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations …
John Bunyan—The Works of John Bunyan Volumes 1-3

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation …
S.D. Gordon—Quiet Talks on Power

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to …
Leo the Great—Writings of Leo the Great

1 to Pray is as it were to be on Speaking Terms with Me...
1. To pray is as it were to be on speaking terms with Me, and so by being in communion with and abiding in Me to become like Me. There is a kind of insect which feeds upon and lives among grass and green leaves and becomes like them in colour. Also the polar bear dwelling among the white snows has the same snowy whiteness, and the tiger of Bengal bears upon its skin the marks of the reeds among which it lives. So those, who by means of prayer abide in communion with Me partake, with the saints and …
Sadhu Sundar Singh—At The Master's Feet

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament