Exodus 16:23

Clementine Latin Vulgate

Qui ait eis : Hoc est quod locutus est Dominus : Requies sabbati sanctificata est Domino cras : quodcumque operandum est, facite, et quæ coquenda sunt coquite : quidquid autem reliquum fuerit, reponite usque in mane.

Parallel Translations

Jerome's Latin Vulgate (405)
Qui ait eis: Hoc est quod locutus est Dominus: Requies sabbati sanctificata est Domino cras: quodcumque operandum est, facite, et qu� coquenda sunt coquite: quidquid autem reliquum fuerit, reponite usque in mane.

Nova Vulgata (1979)
Qui ait eis: "Hoc est quod locutus est Dominus: Requies, sabbatum sanctum Domino cras; quodcumque torrendum est, torrete et, quae coquenda sunt, coquite; quidquid autem reliquum fuerit, reponite usque in mane".

Bible Verse Review
  from Treasury of Scripure Knowledge

rest: Exodus 20:8-11, Exodus 31:15, Exodus 35:3, Genesis 2:2, Genesis 2:3, Leviticus 23:3, Mark 2:27, Mark 2:28, Luke 23:56, Revelation 1:10

bake: Numbers 11:8

Reciprocal: Exodus 12:16 - no manner Exodus 16:5 - prepare Exodus 16:25 - General Numbers 15:32 - they found a man Jeremiah 17:22 - neither do

Gill's Notes on the Bible

And he said unto them, this is that which the Lord hath said,.... Which he had said to Moses privately, for as yet he had said it to none else:

tomorrow is the rest of the holy sabbath unto the Lord; according to Jarchi, the rulers asked Moses what this day was, different from other days, that double the quantity should be gathered? from whence, he says, we learn, that Moses had not as yet declared the sabbath to them; and this is indeed the first time we read of one; and though, as there was divine worship before, there must be times for it; but as there was as yet no certain place for worship, so no certain time for it, but as it was appointed by the heads of families, or as more families might agree unto and unite in; at least no day before this appears to be a day of rest from servile labour, as well as for holy use and service:

bake that which ye will bake [today], and seethe that ye will seethe; the phrase "today" is not in the text, and not necessarily supplied; the sense being plainly this, that they might take and boil what they would, and dress as much of the manna as they pleased, and eat what they would, but not that they were to bake and boil for the next day; for it is clear, by what follows, that the manna of the next day was not dressed either way, for then it would be no wonder that it did not stink; and as yet the law for not kindling a fire on the sabbath day was not given; and therefore, for aught to the contrary, they might roast or seethe on that day, or eat it as it was, as they themselves thought fit:

and that which remaineth over; what they did not bake, nor seethe, nor eat;

lay up for you to be kept until the morning whereas on other days they were to leave nothing of it till the morning, but destroy it or cast it away, whatever was left uneaten.

Barnes' Notes on the Bible

Tomorrow ... - Or, Tomorrow is a rest, a Sabbath holy to Yahweh: i. e. tomorrow must be a day of rest, observed strictly as a Sabbath, or festal rest, holy to Jehovah.

Bake ... - These directions show that the manna thus given differed essentially from the natural product. Here and in Numbers 11:8 it is treated in a way which shows that it had the property of grain, could be ground in a mortar, baked and boiled. Ordinary manna is used as honey, it cannot be ground, and it melts when exposed to a moderate heat, forming a substance like barley sugar, called “manna tabulata.” In Persia it is boiled with water and brought to the consistency of honey. The Arabs also boil the leaves to which it adheres, and the manna thus dissolved floats on the water as a glutinous or oily substance. It is obvious that these accounts are inapplicable to the manna from heaven, which had the characteristics and nutritive properties of bread.

Clarke's Notes on the Bible

Verse Exodus 16:23. To-morrow is the rest of the holy Sabbath — There is nothing either in the text or context that seems to intimate that the Sabbath was now first given to the Israelites, as some have supposed: on the contrary, it is here spoken of as being perfectly well known, from its having been generally observed. The commandment, it is true, may be considered as being now renewed; because they might have supposed that in their unsettled state in the wilderness they might have been exempted from the observance of it. Thus we find,

1. That when God finished his creation, he instituted the Sabbath;

2. When he brought the people out of Egypt, he insisted on the strict observance of it;

3. When he gave the LAW, he made it a tenth part of the whole, such importance has this institution in the eyes of the Supreme Being!

On the supposed change of the Sabbath from what we call Sunday to Saturday, effected on this occasion, Deuteronomy 5:15.