Joshua 5:11

Jos 5:11 And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched [corn] in the selfsame day.

Ver. 11. On the morrow after the Passover.] That holy sacrament was αλεξητηριον καθαρτικον, to those believers, sanctifying those outward comforts to their use. "To the pure all things are pure."

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.

Jos 5:11. They eat of the old corn — The corn of the last year, which the inhabitants of those parts had left in their barns, being fled into their strong cities, or other remoter parts. On the morrow — That is, on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the sixteenth day was the morrow of the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn — Of that year’s corn, which was most proper for that use. Self-same day — Having an eager desire to enjoy the fruits of the land.

And this corn came very seasonably; for after the passover they were to keep the feast of unleavened bread, which they could not do when they had nothing but manna to live upon.

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

5:11-12 God’s daily provision of manna (Exod 16:31; Num 11:9) could cease because the produce from the land was now available.

5:11 Israel reinstituted the Festival of Unleavened Bread, observed for seven days following Passover (Lev 23:6). The people ate unleavened bread and roasted grain, a favorite food of the harvest season (see Ruth 2:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

And they did eat of the old corn of the land--found in storehouses of the inhabitants who had fled into Jericho.

parched corn--new grain (see on Lev 23:10), probably lying in the fields. Roasted--a simple and primitive preparation, much liked in the East. This abundance of food led to the discontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the barren wilderness, is a striking proof of its miraculous origin.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. They did eat of the old corn of the land] The Hebrew word עבור abur, which we translate old corn, occurs only in this place in such a sense, if that sense be legitimate. The noun, though of doubtful signification, is evidently derived from עבר abar, to pass over, to go beyond; and here it may be translated simply the produce, that which passes from the land into the hands of the cultivator; or according to Cocceius, what passes from person to person in the way of traffic; hence bought corn, what they purchased from the inhabitants of the land.

On the morrow after the passover] That is, on the fifteenth day; for then the feast of unleavened bread began. But they could neither eat bread, nor parched corn, nor green ears, till the first-fruits of the harvest had been waved at the tabernacle; (see Le 23:9, c.) and therefore in this case we may suppose that the Israelites had offered a sheaf of the barley-harvest, the only grain that was then ripe, before they ate of the unleavened cakes and parched corn.

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

11. And they did eat of the old corn, etc Whether they then began first to eat wheaten bread is not very clear. For they had dwelt in a country that was not uncultivated, and was tolerably fertile. At least in the territories of the two kings there was enough of corn to supply the inhabitants. It does not seem reasonable to suppose that the children of Israel allowed the corn which they found there to rot and perish by mere waste. And I have no doubt that they ate the flesh which remained over of the sacrifices. It is quite possible, therefore, that they did not wholly abstain from wheaten bread, and yet did not abandon their accustomed food. For a country which was assigned to a tenth part could not have furnished food sufficient for the whole multitude, as there cannot be a doubt that a just estimate was made when Moses settled in it only two tribes and a half tribe. As yet, therefore, the twelve tribes had not found sufficient food, more especially as the country had been devastated by war, and the Israelites, who were not in safety to leave the camp, could not devote their attention to agriculture. The manna was thus necessary to feed them until a more abundant supply was obtained. This took place in the land of Canaan, and then, accordingly, they returned to common food. But why they deferred it till that day is not known, unless it be that after their wound was cured, some days behooved to be spent in collecting corn, while religion did not permit them to bake bread lest they should break the Sabbath. But although that rest was sacred, we gather from the circumstances that they made haste, as the flour must have been previously prepared, seeing they could not grind it and bake it in a single day.

Be this as it may, the Lord furnished them with provision as long as their want required to be supplied. The failure of the manna on a sudden, and at the very moment, must have furnished an additional attestation to the kindness of God, inasmuch as it was thence apparent that the manna was a temporary resource, which had descended not so much from the clouds as from a paternal providence. It is moreover plain, that this is to be understood of the produce of the former year, and it is needless to raise any question in regard to it; for it would have implied too much precipitation to rush upon the produce of the present year when not yet properly matured, and a whole month would scarcely have sufficed to collect enough for the supply of so great a multitude. I cannot see why expounders should give themselves so much trouble with so clear a matter.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) They did eat of the old corn.—The word occurs nowhere else except in Jos_5:12. It need not have been last year’s corn; in fact, it seems to have been the produce of this very harvest. It seems to mean “that which was brought to them,” and was “the fruit” or “produce” of the land of Canaan, probably brought to the camp for sale.

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

11. of the old corn] Rather, of the produce of the land. “And thei eten of the fruytis of the lond in the tothir day, therf looues, and potage of the same çeer, etin cornys seengid and frotid in the hond.” Wyclif. It could not have been other than the new corn just ripening at the season of the Passover (Lev_23:11), not “the old corn,” of which no sufficient supply could have been procurable.

on the morrow after the passover] In Num_33:3 these words denote the 15th of Nisan. Here, however, they must apparently mean the 16th. For the people could not lawfully eat of the new corn, till the firstfruits had been “waved before the Lord,” which was done “on the morrow after the Sabbath,” i.e. the morrow after the first day of unleavened bread; this, though not necessarily the seventh day of the week, was to be observed as a Sabbath, and therefore is so called. (Comp. Lev_23:7; Lev_23:11; Lev_23:14.)

unleavened cakes] according to the requirements of the Law, Exo_12:8; Exo_12:15.

parched corn] i.e. roasted harvest ears.

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 they did eat the old corn of the land,.... That of the last year, as some versions (g), which agree with ours; in which they seem to follow the Jewish writers, who, as particularly Kimchi, Gersom, and Ben Melech, interpret it of the old corn, for this reason, because they might not eat of the new until the wave sheaf was offered up, Lev 23:10; of which old corn they suppose the unleavened cakes were made, and was also parched corn, though that word the Septuagint version translates "new"; and indeed were it not for the above law, there does not seem to be any reason for rendering it old corn, only corn of the land, as the Septuagint does; and there is some difficulty how they should get at the old corn, which it may be supposed was laid up in the granaries, when Jericho was close shut up, and none went in or out; unless they met with it in some of the villages near at hand, or it was brought them by the traders in corn, of whom they bought it, or found it in some houses and barns without the city:

on the morrow after the passover; which Kimchi and Ben Gersom say was on the fifteenth of Nisan, the passover being on the fourteenth; but if the morrow after the passover is the same with the morrow after the Sabbath, Lev 23:11; that was the sixteenth of Nisan; and so Jarchi here says, this is the day of waving the sheaf, which was always done on the sixteenth: it is difficult to say which day is meant; if it was the sixteenth, then it may refer to what they ate on that day, after the sheaf was offered (h); if it was the fifteenth, it seems necessary to understand it of the old corn; and such they must have to make their unleavened cakes of, both for the passover on the fourteenth, and the Chagigah, or feast of unleavened bread, which began the fifteenth, as it follows:

unleavened bread, and parched corn in the selfsame day; unleavened bread, for the uses before mentioned, they were obliged to, and parched corn for their pleasure; but new corn, as the Septuagint render it, was expressly forbidden before the waving of the sheaf, Lev 23:14; and therefore old corn seems to be meant; this was just forty years to a day from their coming out of Egypt.

(g) "de frumento praeteriti anni", Montanus; sic, Munster, Tigurine version, Vatablus. (h) So in Seder Olam Rabba, c. 11. p. 31.

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

Old corn of the land - Rather “produce of the land,” the new grain just coming in at the time of the Passover. (So in Jos 5:12.)

On the morrow after the passover - These words denote in Num 33:3 the 15th Nisan, but must here apparently mean the 16th. For the Israelites could not lawfully eat of the new grain until the first fruits of it had been presented, and this was done on “the morrow after the Sabbath,” i. e. the morrow after the first day of Unleavened Bread, which was to be observed as a Sabbath, and is therefore so called. (Compare Lev 23:7, Lev 23:11, Lev 23:14.)

The term Passover, which is sometimes used for the lamb slain on the evening of the 14th Nisan, sometimes for the paschal meal, sometimes for the whole eight days’ festival, here means the first great day of the eight, the Sabbath of the first holy convocation.

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

Corn. Some pretend that the Hebrew means "old corn." But the ancient interpreters take no notice of this restriction. The offering of corn was probably omitted on this occasion, as the Israelites had not cultivated the land. --- Frumenty. Septuagint, "new corn." Hebrew, "parched, on that same day." These last words are taken by the Septuagint as a part of the next sentence.

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).

The old corn; the corn of the last year, which the inhabitants of those parts had left in their barns, being doubtless fled for fear of the Israelites into their strong cities, or other remoter and safer parts.

On the morrow after the passover, i.e. on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the morrow of the sixteenth day was

the morrow after the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest.

Parched corn; of that year’s corn, which was most proper and customary for that use.

In the selfsame day; having an eager desire to enjoy the fruits of the land.

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

11. The old corn of the land — There is no authority in the Hebrew for the word old. They ate of the produce of the land. The word old was inserted by our translators because it was unlawful to eat of the new grain before the sheaf was waved before Jehovah on the morrow of the Sabbath.

Lev_23:14-16. [But here is a difficulty. The morrow after the passover is used in Num_33:3, for the fifteenth of Nisan, the day after the evening on which the paschal lamb was eaten. But according to Lev_23:7, this day was to be celebrated by a holy convocation, and on it no servile work performed. How, then, shall we account for Israel’s eating the new fruit of the land on the morrow after the passover? The simplest explanation is that of Keil, who understands the word passover here, as in several other places, to mean not simply the paschal supper but the entire feast connected with it, which lasted seven days.

Parched corn — Ears of grain baked at the fire, an article of food still much relished by the Arabs. See note on Rth_2:14.]

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

The old corn. The produce of the land; literally, that which passes from off it, from rb to pass over. Whether new or old we have no means of telling. The barley would be ripe, (see note on Jos_2:6) but the wheat harvest had not yet taken place. The morrow after the sabbath. The 15th Nisan. (see Num_33:3) The law of the wave sheaf (Lev_23:10, Lev_23:11) was intended to apply to corn raised by the Israelites on their own land, after Canaan had been divided to them for an inheritance. (see Exo_23:16) And parched corn; i.e., ears roasted at the fire, and the grain afterwards rubbed out, a custom still in use among the Arabs. (see Lev_2:14 1Sa_17:17 2Sa_17:28, etc. See also for the precept here followed, Lev_23:14) This verse therefore adds some confirmation to the view that until their arrival in Palestine a full observance of the precepts of the law was impossible (see above, ver. 6).

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

Old corn - The corn of the last year, which the inhabitants of those parts had left in their barns, being fled into their strong cities, or other remoter parts. The morrow - That is, on the sixteenth day; for the passover was killed between the two evenings of the fourteenth day, and was eaten in that evening or night, which, according to the Jewish computation, whereby they begin their days at the evening, was a part of the fifteenth day, all which was the feast of the passover; and so the morrow of the sixteenth day, was the morrow after the passover, when they were obliged to offer unto God the first sheaf, and then were allowed to eat of the rest. Parched corn - Of that year's corn. which was most proper for that use. Self-same day - Having an eager desire to enjoy the fruits of the land. And this corn came very seasonably; for after the passover, they were to keep the feast of unleavened bread, which they could not do, when they had nothing but manna to live upon.

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

corn

The manna is a type of Christ in humiliation, known "after the flesh," giving his flesh that the believer might have life Joh 6:49-51 while the "old corn of the land" is Christ apprehended as risen, glorified, and seated in the heavenlies. Occupation with Christ on earth, "crucified through weakness," tends to a wilderness experience. An experience befitting the believer’s place in the heavenlies demands an apprehension of the power of His resurrection; 2Co 5:16; 2Co 13:4; Php 3:10; Eph 1:15-23. It is the contrast between "milk" and "meat" in Paul’s writings.; 1Co 3:1; 1Co 3:2; Heb 5:12-14; Heb 6:1-3.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

From the day after the Pesach. This was the day of waving the Omer, for they sacrificed the Omer first. From the seventh day of Adar, the day when Moshe died, when the manna stopped falling, they were sufficiently supplied with the manna which was in their vessels which they gathered on the seventh of Adar, as it is said, ‘They ate the manna for forty years.’ But these forty years lacked thirty days— for the manna began to fall on the fifteenth day of Iyar. We must say therefore that in the [matzo] cakes the Bnei Yisroel took with them from Egypt, they tasted the taste of manna.

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.

They ate of the produce (meavor) of the country: They ate matza and parched grain from the old grain, since the new grain was forbidden to them until after the bringing of the omer on the sixteenth of Nissan. And even for matza, matza is forbidden from the new grain... And from where did they have old grain? From that which the merchants of the [other] nations sold to them. And the word meavor proves that it was from the old grain. For I say that the grain that is from the year that passed (avrah) is called avor, and [grain from] the next year is called produce (tevuah).

from the morrow of Passover: That is the night of the fifteenth of Nissan and its day. For the Passover sacrifice is offered on the fourteenth, and its morrow is the fifteenth. And likewise, "on the fifteenth day of the first month - on the morrow of Passover - the Children of Israel went out of Egypt" (Numbers 33:3).

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.