Exodus 16:23
WEB
He said to them, “This is that which Yahweh has spoken, ‘Tomorrow is a solemn rest, a holy Sabbath to Yahweh. Bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.’”
BSB
He told them, “This is what the LORD has said: ‘Tomorrow is to be a day of complete rest, a holy Sabbath to the LORD. So bake what you want to bake, and boil what you want to boil. Then set aside whatever remains and keep it until morning.’”
KJV
And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.
Matthew Henry
Hebrew interlinear
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H1931
p — he, she, it, self, same, this, that, as, are
Derivation: of which the feminine (beyond the Pentateuch) is הִיא; he a primitive word, the third person pronoun singular;
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are
KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.
m — he
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
1. an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
2. It resumes the subj. with emph.
3. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
4. It anticipates (as it seems) the subject
5. As an emph. predicate, of God
6. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
7. With the art.: so regularly when joined to a subst. defined itself by the art.
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H1696
v — arrange, speak, subdue
Derivation: a primitive root;
perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.
vb — speak
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H7677
n-m — sabbatism
Derivation: from 7676;
a sabbatism or special holiday
KJV: rest, sabbath.
n.m — sabbath observance
שַׁבָּתוֹן n.m. sabbath observance, sabbatism
H7676
n — intermission, Sabbath
Derivation: intensive from 7673;
intermission, i.e (specifically) the Sabbath
KJV: ( every) sabbath.
n.f — Sabbath
שַׁבָּת 111 n.f. and m. Sabbath
1. sabbath
2. day of atonement
3. sabbath year
4. = week (?)
5. = produce in sabbath year (growing of itself)
H6944
n-m — sacred, sanctity
Derivation: from 6942;
a sacred place or thing; rarely abstract, sanctity
KJV: consecrated (thing), dedicated (thing), hallowed (thing), holiness, (× most) holy (× day, portion, thing), saint, sanctuary.
n.m — apartness
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
H4279
n-m — deferred, morrow, tomorrow, hereafter
Derivation: probably from 309;
properly, deferred, i.e. the morrow; usually (adverbially) tomorrow; indefinitely, hereafter
KJV: time to come, tomorrow.
n.m — to-morrow
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
1. to-morrow (the day following the present day)
2. = in future time
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H644
v — cook, bake
Derivation: a primitive root;
to cook, especially to bake
KJV: bake(-r, (-meats)).
vb — bake
אָפָה vb. bake
H1310
v — boil, be done, ripen
Derivation: a primitive root;
properly, to boil up; hence, to be done in cooking; figuratively to ripen
KJV: bake, boil, bring forth, roast, seethe, sod (be sodden).
vb — boil
בָּשַׁל vb. boil, seethe (intr.), grow ripe
Qal boil, cook (intr.); grow ripe
Pi.
1. boil (tr.)
2. cook (general)
Pu. be boiled, sodden
Hiph. ripened, brought to ripeness
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H5736
v — be, have, redundant
Derivation: a primitive root;
to be (causatively have) redundant
KJV: be more, odd number, be (have) over (and above), overplus, remain.
vb — remain over
[עָדַף] vb. remain over, be in excess
Qal the surplus (of curtains) that remains over
Hiph. have a surplus
H3240
v — deposit, allow to stay
Derivation: a primitive root;
to deposit; by implication, to allow to stay
KJV: bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to 5117, and the others here.)
vb — rest
נוּחַ vb. rest
Qal
1. rest, settle down and remain
2. repose, be quiet, have rest
Hiph.
A.
1. cause to rest = give rest to
2. cause to rest (i.e. light) upon
B.
1. lay or set down, deposit, let lie
2. let remain, leave (in present condition)
3. leave = depart from
4. abandon
5. let alone (refrain from interfering with)
6. permit
Hoph.
A. no rest is granted to us
B. as subst. = space left, open space
H4931
n-f — watch, custody, sentry, post, preservation, safe, observance, duty, a usage, party
Derivation: feminine of 4929;
watch, i.e. the act (custody), or (concretely) the sentry, the post; objectively preservation, or (concretely) safe; figuratively observance, i.e. (abstractly) duty or (objectively) a usage or party
KJV: charge, keep, or to be kept, office, ordinace, safeguard, ward, watch.
n.f — guard
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
H5704
prep — as far, long, much, as, even unto, during, while, until, equally with
Derivation: properly, the same as 5703 (used as a preposition, adverb or conjunction; especially with a preposition);
as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)
KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, how long, into, as long (much) as, (so) that, till, toward, until, when, while, ( as) yet.
prep — as far as
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
I. prep.
1. of space
2. Of time
3. Of degree
II. conj.
1. until
2. While
3. Of degree, to the point that, so that even (rare)
III. עַד לְ, a strengthened form for עַד. Thus
1. of space
2. Of time
3. Of degree
H1242
n-m — dawn, morning
Derivation: from 1239;
properly, dawn (as the break of day); generally, morning
KJV: ( ) day, early, morning, morrow.
n.m — morning
בֹּ֫קֶר 214 n.m. morning
1. morning (of point of time, time at which, never during which, Eng. morning = forenoon
2. morrow, next day
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Verses 22–31
Exodus 16:22–31
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 (Exo 16:5), 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 (Exo 16:22), 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, Exo 16:29. 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, Exo 16:23. 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, Exo 16:24. When they kept it in opposition to a command (Exo 16:20) 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, Exo 16:25, Exo 16:26. 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 (Exo 16:27); 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? Exo 16:28. 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.
Cross-references: Gen 2:3 · Exod 16:5 · Exod 16:22 · Exod 16:29 · Exod 16:23 · Exod 16:24 · Exod 16:20 · Exod 16:25 · Exod 16:26 · Exod 16:27 · Exod 16:28