Exodus 16:29

Exo 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.

Ver. 29. Hath given you the Sabbath.] And a great gift is was. {Neh 9:14} Were it not for the weekly Sabbath we should all run wild.

Abide ye every man in his place.] Sabbath, coming from Shabath, to cease or rest, hath some affinity with Jashabh, to sit still, and with Shabach, to worship and give praise; to show that this rest must be sanctified: for else it is but asinorum sabbatum, as one saith, the Sabbath of the ox and ass; for these also must rest.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 16:29. The Lord hath given you the sabbath — Hath granted to you and to your fathers the great privilege of it, and the command to observe it. Let no man go out of his place — Out of his house or tent into the field to gather manna, as appears from the occasion and reason of the precept here before mentioned. For otherwise, they might and ought to go out of their houses to the public assemblies, Lev 23:3; Act 15:21; and to lead their cattle to watering, or to help them out of a pit, Luk 13:15; and a sabbath day’s journey was permitted, Act 1:12.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 29. Abide ye every man in his place] Neither go out to seek manna nor for any other purpose; rest at home and devote your time to religious exercises. Several of the Jews understood by place in the text, the camp, and have generally supposed that no man should go out of the place, i.e., the city, town, or village in which he resides, any farther than one thousand cubits, about an English mile, which also is called a Sabbath day's journey, Ac 1:12; and so many cubits they consider the space round the city that constitutes its suburbs, which they draw from Nu 35:3-4. 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 honour 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) Abide ye every man in his place.—Some Jews took this direction absolutely literally, and remained all the Sabbath Day in the position in which they found themselves at waking; but this slavish adherence to the letter was in general repudiated, and the command understood as having forbidden persons to leave the camp on the Sabbath. Hence the “Sabbath Day’s journey,” which was fixed at six stadia, because that was (traditionally) the extreme distance from the centre of the camp to its furthest boundary.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. in his place] where he is: see in the Heb_10:23, Hab_3:16 al. (Lex. 1065b 2a). His place in the following clause is in the Heb. quite different.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

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.

Exodus 16:31

exo 16:31

exo 16:31

exo 16:31And 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 Exo 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 Exo 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, Exo 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, Exo 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 Exo 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Place. Onkelos allows a person to travel 2000 cubits on the sabbath. Some heretics understand this literally, and would not alter the posture in which they were found by the festival. (Origen, Philos. 1.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Hath given you the sabbath; hath given to you, and to your fathers, that great command and privilege of the sabbath. Let no man go out of his place, out of his house or tent, into the field to gather manna, as appears from the occasion and reason of the law here before mentioned. For otherwise they might and ought to go out of their houses to the public assemblies, as appears from Lev 23:3; Act 15:21; and to lead their cattle to watering, Luk 13:15; or to help them out of a pit, Mat 12:11; and a sabbath day’s journey was permitted, Act 1:12.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

See, for that, etc. Rather, "See, that." Consider that God has given you the Sabbath, or the holy rest: and therefore it is that he gives you on the sixth day the food for two days that the rest may not be interfered with. abide ye every man in his place. One Jewish sect, the Masbothei, took this command absolutely literally, and held that in whatsoever position a man was at the commencement of the Sabbath day, he was bound to retain it to the close. But generally it was held that the "place" intended was the camp, which the Israelites were forbidden to quit; and hence was derived the idea of the "sabbath day"s journey," which was reckoned at six stadia the supposed distance of the furthest bounds of the camp from its centre.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ראו SEE with your very eyes (i. e. the word is used literally and not figuratively in the sense of “consider”) that the Lord in His glory (i. e. the Lord Himself) admonishes you regarding the Sabbath, for, behold, a miracle is performed for you on the eve of every Sabbath in that He gives you then bread for two days.

שבו איש תחתיו ABIDE YE EVERY MAN IN HIS PLACE (lit., beneath himself) — From here the Sages derived a support for the permission that a person who has gone beyond the Sabbath limit may move within a space of four cubits (Mekhilta; Eruvin 51a).

אל יצא איש ממקמו LET NO MAN GO OUT OF HIS PLACE — These are the 2,000 cubits of the Sabbath limit (Mekhilta); but this is not expressly mentioned here, because the command relating to the Sabbath limits is only an institution of the Sopherim. The text itself was really spoken about those who gathered the Manna (i. e., it does not constitute a prohibition regarding the Sabbath for all men and at all periods but was intended to forbid anyone to go out into the field to gather the Manna; cf. Sotah 30b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.