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Exodus 16:1 [study!]

American Standard Version (ASV 1901) [2]
— And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
King James Version (KJV 1769)
— And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which [is] between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
New American Standard Bible (NASB ©1995)
— Then they set out from Elim, and all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.
Webster's Revision of the KJB (WEB 1833)
— And they took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which [is] between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.
Darby's Translation (DBY 1890)
— And they journeyed from Elim, and the whole assembly of the children of Israel came into the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure out of the land of Egypt.
Rotherham's Emphasized Bible (EBR 1902)
— Then moved they on from Elim, and all the assembly of the sons of Israel entered into the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, by their coming forth out of the land of Egypt.
Young's Literal Translation (YLT 1898)
— And they journey from Elim, and all the company of the sons of Israel come in unto the wilderness of Sin, which [is] between Elim and Sinai, on the fifteenth day of the second month of their going out from the land of Egypt.
Douay-Rheims Challoner Revision (DR 1750)
— And they set forward from Elim, and all the multitude of the children of Israel came into the desert of Sin, which is between Elim and Sinai: the fifteenth day of the second month, after they came out of the land of Egypt.
Original King James Bible (AV 1611) [2]
— And they tooke their iourney from Elim, and all the Congregation of the children of Israel came vnto the wildernesse of Sin, which is betweene Elim and Sinai, on the fifteenth day of the second moneth after their departing out of the land of Egypt.
Brenton Greek Septuagint (LXX, Restored Names)
— And they departed from Elim{gr.Aelim}, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim{gr.Aelim} and Sinai{gr.Sina}; and on the fifteenth day, in the second month after their departure from the land of Mizraim{gr.Egypt},
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And they took their journey from Elim, and all the congregation of the children of Yisrael came unto the wilderness of Sin, which [is] between Elim and Sinay, on the fifteenth day of the second month after their departing out of the land of Mitzrayim.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And they took their journey 5265
{5265} Prime
נָסַע
naca`
{naw-sah'}
A primitive root; properly to pull up, especially the tent pins, that is, start on a journey.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
from lim אֵילִם, 362
{0362} Prime
אֵילִם
'Eylim
{ay-leem'}
Plural of H0352; palm trees; Elim, a place in the Desert.
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
and all x3605
(3605) Complement
כֹּל
kol
{kole}
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
the congregation 5712
{5712} Prime
עֵדָה
`edah
{ay-daw'}
Feminine of H5707 in the original sense of fixture; a stated assemblage (specifically a concourse, or generally a family or crowd).
of the children 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
came 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
the wilderness 4057
{4057} Prime
מִדְבָּר
midbar
{mid-bawr'}
From H1696 in the sense of driving; a pasture (that is, open field, whither cattle are driven); by implication a desert; also speech (including its organs).
of Sn סִין, 5512
{5512} Prime
סִין
Ciyn
{seen}
Of uncertain derivation; Sin, the name of an Egyptian town and (probably) desert adjoining.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
[is] between x996
(0996) Complement
בַּיִן
beyn
{bane}
(Sometimes in the plural masculine or feminine); properly the constructively contracted form of an otherwise unused noun from H0995; a distinction; but used only as a preposition, between (repeated before each noun, often with other particles); also as a conjugation, either... or.
lim אֵילִם 362
{0362} Prime
אֵילִם
'Eylim
{ay-leem'}
Plural of H0352; palm trees; Elim, a place in the Desert.
and Snay סִינַי, 5514
{5514} Prime
סִינַי
Ciynay
{see-nah'-ee}
Of uncertain derivation; Sinai, a mountain of Arabia.
on the fifteenth 6240
{6240} Prime
עָשָׂר
`asar
{aw-sawr'}
For H6235; ten (only in combination), that is, the 'teens'; also (ordinal) a 'teenth'.
y2568
[2568] Standard
חָמֵשׁ
chamesh
{khaw-maysh'}
A primitive numeral; five.
x2508
(2508) Complement
חֲלָק
chalaq
{khal-awk'}
(Chaldee); from a root corresponding to H2505; a part.
day 3117
{3117} Prime
יוֹם
yowm
{yome}
From an unused root meaning to be hot; a day (as the warm hours), whether literally (from sunrise to sunset, or from one sunset to the next), or figuratively (a space of time defined by an associated term), (often used adverbially).
of the second 8145
{8145} Prime
שֵׁנִי
sheniy
{shay-nee'}
From H8138; properly double, that is, second; also adverbially again.
month 2320
{2320} Prime
חֹדֶשׁ
chodesh
{kho'-desh}
From H2318; the new moon; by implication a month.
after their departing out 3318
{3318} Prime
יָצָא
yatsa'
{yaw-tsaw'}
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
of the land 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
of Mixrayim מִצרַיִם. 4714
{4714} Prime
מִצְרַיִם
Mitsrayim
{mits-rah'-yim}
Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt.
Jamieson-Fausset-Brown Commentary

Exodus 16:1

_ _ Exodus 16:1-36. Murmurs for want of bread.

_ _ they took their journey from Elim — where they had remained several days.

_ _ came unto the wilderness of Sin — It appears from Numbers 32:1-42, that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremity of the peninsula. In its broadest part northward of Tur it is called El-Kaa, which is probably the desert of Sin [Robinson].

Matthew Henry's Commentary

Exodus 16:1-12

_ _ The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,

_ _ I. Their discontent and murmuring upon that occasion, Exodus 16:2, Exodus 16:3. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's viceregents among them. 1. They count upon being killed in the wilderness — nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, “It is what pleases God,” as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Psalms 106:7-13. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.

_ _ II. The care God graciously took for their supply. Justly he might have said, “I will rain fire and brimstone upon these murmurers, and consume them;” but, quite contrary, he promises to rain bread upon them. Observe,

_ _ 1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, Exodus 16:12. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, Exodus 16:4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psalms 104:14. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies tomorrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isaiah 26:10.

_ _ 2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel (Exodus 16:9); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord (Exodus 16:10) was in answer to his prayer. They are called to come near, as Isaiah 1:18, Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job 31:13. (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on (Exodus 16:7, Exodus 16:8): “Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we.” Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, Exodus 16:8, Exodus 16:12. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him (Deuteronomy 32:10); and, as to this instance, see Deuteronomy 8:3, He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna: — [1.] By this you shall know that the Lord hath brought you out from the land of Egypt, Exodus 16:6. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, Exodus 16:3. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, John 6:32. [2.] By this you shall know that I am the Lord your God, Exodus 16:12. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.

_ _ 3. How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, Exodus 16:10. While Aaron was speaking, the glory of the Lord appeared in the cloud. The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.

John Wesley's Explanatory Notes

Exodus 16:1

A month's provision, it seems, the host of Israel took with them out of Egypt, when they came thence on the 15th day of the first month, which, by the 15th day of the second month, was all spent.

Geneva Bible Translation Notes

Exodus 16:1

And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of (a) Sin, which [is] between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.

(a) This is the eighth place in which they had camped, there is another place called Zin, which was the 33rd place in which they camped, and is also called Kadesh, (Numbers 33:36).

Cross-Reference Topical ResearchStrong's Concordance
am 2513, bc 1491, An, Ex, Is 1, Ijar

took:

Exodus 15:27 And they came to Elim, where [were] twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
Numbers 33:10-12 And they removed from Elim, and encamped by the Red sea. ... And they took their journey out of the wilderness of Sin, and encamped in Dophkah.

Sin:
This desert was traversed by Dr. Shaw in nine hours. He was all the day diverted by varieties of lizards and vipers, which abound there.
Exodus 17:1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink.
Numbers 33:12 And they took their journey out of the wilderness of Sin, and encamped in Dophkah.
Ezekiel 30:15-16 And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. ... And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph [shall have] distresses daily.
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Ex 15:27; 17:1. Nu 33:10, 12. Ezk 30:15.

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