Exodus 16:6

Exo 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:

Ver. 6. That the Lord.] And not we without his authority: so that in murmuring against us, ye have set your mouths against heaven. Caveant μεμψιυοιροι: "Grudge not: behold, the Judge standeth before the door." {Jas 5:9}

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.

Verse 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.

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

(6) At even, then ye shall know . . . —The allusion is to the quails, which came up “at even,” and covered the camp. (See Exo_16:12-13.)

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

6. that Jehovah, &c.] and not Moses and Aaron (v. 3) only: the word in the Heb. is in an emphatic position. They will know this, by the food which He will then provide.

6–8. Moses communicates to the people Jehovah’s intention (vv. 9–12) of giving them food twice a day, viz. flesh in the evening, and bread in the morning.

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.

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, Exo 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, Exo 16:12.

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

And not by your our own authority or counsel, as you suggest.

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

6-8. Moses and Aaron repeat God’s promises to Israel, foretell his providing mercy, and rebuke their faithless and rebellious complaints.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

At even, then ye shall know. See verses 12 and 13. The first evidence which the Israelites would have, that God had heard "and considered their complaints, would be the descent of the quails at even of the day on which Moses and Aaron addressed them. That the Lord hath brought you outi.e. , "that it is not we who, to gratify our own personal ambition, have induced you to quit Egypt under our guidance; but that all which we have done has been to act as God"s instruments, and to carry out his designs."

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

The Lord - And not we, (as you suggest) by our own counsel.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Who are we for you to complain against us?

Moses and Aaron used this question to show the people that it was foolish to complain against them. AT: "We are not powerful enough for you to complain against us." or "It is foolish to complain against us, because we cannot do what you want." (See: Rhetorical Question and Assumed Knowledge and Implicit Information)

bread

Moses speaks of the food that God will send as if it were bread. The Israelites would eat this food every day, just as they had eaten bread every day before this. See how you translated it in Exodus 16:4. AT: "food" or "food like bread" (See: Metaphor)

Who are Aaron and I?

Moses used this question to show the people that he and Aaron did not have the power to give them what they wanted. AT: "Aaron and I cannot give you what you want." (See: Rhetorical Question)

Your complaints are not against us; they are against Yahweh

The people were complaining against Moses and Aaron, who were Yahweh's servants. So by complaining against them, the people were really complaining against Yahweh. AT: Your complaints are not really against us; they are against Yahweh, because we are his servants" (See: Assumed Knowledge and Implicit Information)

translationWords

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ערב is the same as לערב AT EVENING

וידעתם כי ה׳ הוציא אתכם מארץ מצרים YE SHALL KNOW THAT THE LORD HATH BROUGHT YOU OUT OF THE LAND OF EGYPT — Since you said to us, (v. 3) “for ye have brought us forth” you shall know that it was not we who brought you forth, but it was God who brought you forth for He will bring quails for you.

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.

AT EVEN, THEN YE SHALL KNOW THAT THE ETERNAL HATH BROUGHT YOU OUT FROM THE LAND OF EGYPT. “And it is not we. [i.e., Moses and Aaron] who have taken you out from there, as you have said, for ye have brought us forth.” 7. AND IN THE MORNING, THEN YE SHALL SEE THE GLORY OF THE ETERNAL. This does not refer to G-d’s Glory that appeared in the cloud, [mentioned further in Verse 10], for that occurred [later] in the day when Aaron spoke to them, and they looked toward the wilderness and, behold, the Glory of the Eternal appeared in the cloud. “But,” commented Rashi, “thus did Moses say to them: At even, then ye shall know that His hand has the power to give you your desire, and He will give you flesh. He will not, however, give it to you with ‘a bright countenance,’ since you were improper in asking for it, [inasmuch as one can exist without meat]. Besides, you asked for it out of a full stomach, [i.e., while still having cattle which you took along with you from Egypt]. But as regards the bread for which you properly asked out of necessity, when it falls in the morning, you will see the Glory of His countenance, as He will bring it down for you in a manner indicative of love, i.e., in the morning, while there is yet time to prepare it.” (Verse 13) when there was not much time to prepare it. It was thus given, as the Mechilta — quoted by Ramban — said further on, b’panim chasheichoth (with a ‘dark countenance’), or as Rashi puts it, lo b’panim me’iroth (not with a ‘bright countenance’).But it is not correct to interpret the expression, and in the morning, then ye shall see the Glory of the Eternal as applying to the gift of the manna because He gave it to them early in the morning. What Glory of the Eternal is made manifest in this? Moreover, how does it logically connect with the phrase following it, for that He hath heard your murmurings? And this Midrash of our Rabbis, [which Rashi mentions, i.e., that there was a difference in the ways the manna and the quail were given to them], is not like a comment upon the expression, then ye shall see the Glory of the Eternal. Instead, the Rabbis said it [as an explanation of the fact] that He apportioned their sustenance twice a day and did not distribute all of it in the morning. Thus the Rabbis said in the Mechilta: “And Moses said: ‘This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full.’ From here, you learn that He gave them the quail with ‘a dark countenance.’ The manna, however, which they were justified in requesting, He gave them with ‘a bright countenance.’” That is to say, in the morning.Rabbi Abraham ibn Ezra wrote that the expression, and in the morning, etc., [beginning in Verse 7], is a continuation of the previous verse. [It constitutes Moses’ answer to] what the Israelites had said, for ye have brought us forth from Egypt. Moses replied: “G-d will now show two signs for you so that you may know that it was He Who brought you out from there. One, [the quail] will come in the evening of this day, and the other, [the manna] will come tomorrow in the morning.” And, [continued Ibn Ezra], it would have been proper for Scripture to say: “At even, and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The expression in the morning is not connected with then ye shall see the Glory of the Eternal, since they saw the Glory [later] on that day [and not in the following morning].. (7) And in the morning, then ye shall see the Glory of the Eternal. According to Ibn Ezra’s interpretation, the expression of Verse 7, and in the morning, is to be understood together with at even (of Verse 6), thus: “at even and in the morning, then ye shall know that the Eternal hath brought you out from the land of Egypt.” The phrase, and in the morning, cannot be connected with then ye shall see the Glory of the Eternal, for as narrated in Verses 9-10, the Glory of the Eternal appeared that very same day, and not in the following morning. Ramban will further refute this explanation of Ibn Ezra on the basis of the fact that after all, the verses are not written in the way Ibn Ezra would transpose them. His own exposition will then follow. But this interpretation too does not appear to be correct. The correct interpretation appears to me to be that the wonder inherent in the manna was extremely great, whereas He brought the quail in from the sea by a wind which came from Him. The manna, however, was created for them now; [it was] a new creation in heaven, similar to the process of [the original] Creation. This is the intent of what the Rabbis have said with respect to the manna, i.e., that it was created on the sixth day of creation between sundown and nightfall. This is why Scripture said: “By the sign He will perform for you on the coming night, you will know that He brought you out from the land of Egypt, since He prepared a table in the wilderness for you. But by the great wonder He will do for you in the morning, you will see the Glory of His kingdom, for what god is there in heaven or on earth that can do according to His works and according to His mighty acts?” By the great and marvellous things that G-d does, He shows His Glory, similar to that which is written, I will gather all nations, and all tongues, and they shall come, and shall see My Glory. It is further written [there], and they shall declare My Glory, Verse 19. and there are many other verses similar to this effect. So also is the opinion of Onkelos who rendered [the verse here]: “and you will see the Glory of G-d.” He did not translate it, “and [the Glory of G-d] will be made manifest.” the Glory of G-d,” his reference is to the great and wonderful deed G-d will do for them through the manna.Know that the subject of the manna involves a great matter. Our rabbis have alluded to it in Tractate Yoma: “Man did eat bread of ‘abirim’ (the mighty),. i.e., bread which the ministering angels eat! These are the words of Rabbi Akiba. Rabbi Yishmael said to him, ‘You have made a mistake. Do the ministering angels indeed eat bread? Has it not been said [by Moses], I did neither eat bread nor drink water? Rather, the bread of ‘abirim’ means bread which was absorbed in the eivarim (limbs).’” The purport of Rabbi Akiba’s words is that the existence of the ministering angels is sustained by the Divine Glory. And so the Rabbis interpreted: “And Thou ‘m’chayeh’ (preservest) them all [means] He gives food (‘michyah’) to you all.” It is with reference to this that it is said, And the light is sweet, since through the Light, they perceive good discernment. Now the manna was a product of that Higher Light which became tangible by the will of its Creator, blessed be He, and thus [according to Rabbi Akiba], both the people who ate the manna and the ministering angels were sustained by the same substance. But Rabbi Yishmael criticized him, since the existence of the ministering angels is not dependent upon something tangible evolving from the Light. Their existence is by means of the Higher Light itself.It was for this reason, [i.e., the heavenly origin of the manna], that the Israelites found in the manna every flavor they desired. The rational power of the soul causes it to cleave to the higher worlds, thus finding restful life and obtaining His favor. And thus the Rabbis have said in the Mechilta:. This teaching is that of Rabbi Eleazar Chisma. Ramban will later refer to it by name. “Today, [i.e., in this world], you will not find it, but you will find it in the World to Come.” This text [of the Mechilta] can support two explanations. We may say that among those [inheriting eternal life] in the World to Come, (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). there will be some who have not achieved that high status of sustaining themselves steadily by the Divine Glory. Their existence will be made possible by something tangible evolving from that Glory, like the status of the generation of the wilderness who attained [the beholding of] the Divine Glory at the Red Sea, just as the Rabbis have said: “A maidservant saw at the sea what the prophet Ezekiel never saw.” From that time onward, their souls were elevated to be able to exist by the product [of the Divine Glory], which was the manna.A more correct interpretation is that in the word today — [Verse 25: ‘Today’ ye shall not find it in the field] — Scripture is alluding according to the words of Rabbi Eleazar Chisma, that those [inheriting eternal life in] the World to Come (the World to Come) as referring to the life after the resurrection. It is the life to be in the far hereafter, as distinguished from the olam haneshamoth (the World of the Souls), which is the life in the hereafter immediately following the demise of the body. In olam haba, body and soul will be reunited, and the manner of how the body will sustain itself is here alluded to by Ramban. See also Note 12 in Seder Va’eira. An exhaustive discussion of this whole subject is found in Ramban’s Torath Ha’adam, (Kithvei Haramban, Vol. 2, pp. 283-311). will exist by the substance of the manna which is the Higher Glory, just as the Rabbis have said: “[In the World to Come] there will be neither eating nor drinking. Rather, the righteous [of the World to Come] will sit with their crowns on their heads and enjoy the Divine Glory.” [This means] that those [inheriting] the World to Come will exist by their enjoyment of the Divine Glory, which will cleave to the crowns upon their heads. “The crown” is the attribute so named by Scripture when it says, In that day shall the Eternal of hosts be for a crown of Glory. And it is with reference to it that it is said, Even upon the crown wherewith his mother hath crowned him. Thus [the verses] allude to the manner in which the righteous inheriting the World to Come will be sustained, the hint being to the substance of the manna.Now Scripture says, And He commanded the skies above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven. Man did eat the bread of the mighty, and it further says, And He gave them in plenty the bread of heaven., 105:40. From this, it appears that this “corn” is in heaven, and He caused it to come down for them by opening its doors. The intent thereof is, as I have explained, that the [Higher] Light was made tangible [and assumed the form of the manna], for it is of the Higher Light that Scripture speaks in this language, [such as]: the heavens were opened, and I saw visions of G-d. It may be that the manna was already existing in the heavens [in the form in which it came down], just as the Rabbis have said that it was created on the sixth day of creation between sundown and nightfall.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.