Numbers 11:6-10 sits inside this longer paragraph.
4The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat? 5We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; 6but now we have lost our appetite. There is nothing at all except this manna to look at.” 7The manna was like coriander seed, and it looked like bdellium. 8The people went around, gathered it, and ground it in mills, or beat it in mortars, and boiled it in pots, and made cakes of it. Its taste was like the taste of fresh oil. 9When the dew fell on the camp in the night, the manna fell on it.
10Moses heard the people weeping throughout their families, every man at the door of his tent; and Yahweh’s anger burned greatly; and Moses was displeased. 11Moses said to Yahweh, “Why have you treated your servant so badly? Why haven’t I found favor in your sight, that you lay the burden of all this people on me? 12Have I conceived all this people? Have I brought them out, that you should tell me, ‘Carry them in your bosom, as a nurse carries a nursing infant, to the land which you swore to their fathers?’ 13Where could I get meat to give all these people? For they weep before me, saying, ‘Give us meat, that we may eat.’ 14I am not able to bear all this people alone, because it is too heavy for me. 15If you treat me this way, please kill me right now, if I have found favor in your sight; and don’t let me see my wretchedness.”
Geneva Bible translators 1599 · Public Domain On vv6–7 For the greedy lust of flesh.
For the greedy lust of flesh.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–10 Num 11:6 But now our soul [is] dried away:…
Num 11:6 But now our soul [is] dried away: [there is] nothing at all, beside this manna, [before] our eyes.
Ver. 6. There is nothing at all besides.] The wheat of heaven was held a light meat, because lightly come by; Cito parta vilescunt. How are many queasy stomachs even nauseated with the bread of life! it makes not to their dainty palates; plain preaching is disrelished.
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.
Matthew Poole 1685 · Public Domain On vv6–10 Our soul; either,
Our soul; either,
1. Our life, as the soul signifies, Gen 9:5; Psa 33:19; Job 36:14; or,
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2. Our body, which is oft signified by the soul, as Psa 16:10; Psa 35:12; 105:18. So Lev 19:28; 21:1; Num 5:2.
Is dried away; is withered, and pines away; which possibly might be true through envy and discontent, and inordinate appetite, as 2Sa 13:4; Pro 14:30.
Before our eyes;
Heb. our eyes see or look to nothing but this manna. They speak as if the manna were only useful to please their eyes with its fine colour and shape, but not to satisfy their appetites, or sustain their natures.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–10 But now our soul is dried away,.... Meaning their…
But now our soul is dried away,.... Meaning their bodies, which, for want of flesh food, they pretended had no moisture in them, or they were half starved, and in wasting and consuming circumstances:
there is nothing at all besides this manna before our eyes; which in itself was a truth and matter of fact; they had nothing to look to, and live upon but the manna, and that was enough, and with which, no doubt, many of them were contented, and satisfied and thankful for it, though the greater part were not; and therefore this, though a truth, was foolishly and wickedly spoken, being said in disdain and contempt of the manna: so Christ, the heavenly manna, the antitype of this, of which See Gill on Exo 16:14; See Gill on Exo 16:15; See Gill on Exo 16:16; See Gill on Exo 16:17; See Gill on Exo 16:18; is indeed the only food that is set before us in the Gospel to feed and live upon; nor is there anything at all besides him, nor do true believers in him desire any other, but pray that evermore this bread may be given them; but carnal men and carnal professors slight the Gospel feast, of which Christ is the sum and substance; and at least would have something besides him, something along with him, something of their own in justification for him, or to give them a right unto him, or to trust in along with him; they cannot bear to have nothing at all but Christ; or that he, and he alone, should be exalted, and be all in all, as he is justification and salvation, and in the Gospel provision, in which nothing is set before us but him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 7, 8, 10 Our soul - Either our life, as the soul…
Our soul - Either our life, as the soul signifies, Gen. ix, 5, or our body, which is often signified by the soul. Dried away - Is withered and pines away; which possibly might be true, through envy and discontent, and inordinate appetite.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v7 Verse 7. The manna was as coriander seed] Probably…
Verse 7. The manna was as coriander seed] Probably this short description is added to show the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness of their minds appears in every part of their conduct.
About the bdellium of the ancients the learned are not agreed; and I shall not trouble the reader with conjectures. See Clarke on Ge 2:12. Concerning the manna, see the notes on Ex 16:1-36.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 10 Num 11:7-8. As coriander-seed — Not for colour, for…
Num 11:7-8. As coriander-seed — Not for colour, for that is black, but for shape and figure. Bdellium — Is either the gum of a tree, of a white and bright colour, or rather a gem or precious stone, as the Hebrew doctors take it; and particularly a pearl, wherewith the manna manifestly agrees both in its colour, which is white, (Exo 16:14,) and in its figure, which is round. Fresh oil — Or, of the most excellent oil; or, of cakes made with the best oil, the word cakes being easily supplied out of the foregoing member of the verse; or, which is not much different, like wafers made with honey, as it is said, Exo 16:31. The nature and use of manna are here thus particularly described, to show the greatness of their sin in despising such excellent food.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv6, 7, 8, 10 Dry, like people quite worn out for want of…
Dry, like people quite worn out for want of food. (Psalm ci. 5, 12; Lamentations iv. 8.) --- Nothing. An exaggeration. We are disgusted with this light food. (Calmet) --- They wished not only for the taste, but also for the colour, of other meats. (Menochius) --- How often do we imitate their folly, when we are disgusted with the bread of life! (Haydock)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 10 But now . . . there is nothing .…
But now . . . there is nothing . . . beside this manna--Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for the heavenly gift, they longed for a change of fare. It may be noticed that the resemblance of the manna to coriander seed was not in the color, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said to have been like "wafers made with honey" (Exo 16:31), and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the latter the manna is described in its raw state; in the former, after it was ground and baked. The minute description given here of its nature and use was designed to show the great sinfulness of the people, in being dissatisfied with such excellent food, furnished so plentifully and gratuitously.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–10 6. Our soul is dried away — Our animal…
6. Our soul is dried away — Our animal life faints for want of strong and refreshing food. Such a use of the term soul is still common in the East, where, hungry or thirsty, the people say, “Our soul is withered.”
Nothing at all, besides this manna — The skilful reader will not fail, by correct intonation, to bring out the contempt here poured upon the bread of heaven, which prefigures our Lord Jesus according to his own words in Joh_6:32-33, and to St. Paul’s in 1Co_10:3. We know of nothing in the conduct of these Israelites that more strikingly exhibits their low moral character than this complaint. The animal appetites have completely subverted their intellectual and spiritual tastes, if they ever had any, and they here exhibit a disgusting sensuality. The carnal mind to-day treats the glorious Antitype with no more respect than these sensual Israelites treated the type. Sin is the same in all ages.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–9 6. this manna] No account has been given in…
6. this manna] No account has been given in this chapter of the sending of the manna; and it is possible that the writer means to describe not a miraculous food from heaven but a natural phenomenon of the district. Different substances which have been suggested, such as a gum from the tamarisk or târfâ tree, oak honey, or an edible lichen, are described in art. ‘Manna’ in DB. and EBib. If the numbers of the people were really 600,000 (Num_11:21), the only miraculous feature in the present case would be the enormous supply required for them. But their numbers were, in all probability, much smaller (see on Num_1:46). When the time of D was reached, the manna had come to be considered a mysterious unknown food (Deu_8:3; Deu_8:16), and the same idea is seen in P (Exodus 16), who relates (Num_11:33 f.) that a pot containing one omer of it was laid up in front of the ark in the Holy of Holies (cf. Heb_9:4, Rev_2:17). The manna as a type of the spiritual ‘Bread that came down from heaven’ forms the subject of our Lord’s discourse to the Jews in Joh_6:30-35; Joh_6:41-58.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 7, 8, 10 (6) There is nothing at all . . .…
(6) There is nothing at all . . . —Better, there is nothing, except that our eyes (look) upon, the manna.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–10 Our soul is dried away. This exaggerated statement expressed…
Our soul is dried away. This exaggerated statement expressed their craving for the juicy and savoury food of which they had been thinking, and which was obviously unattainable in the wilderness. There is a physical craving in man for variety of diet, and especially for such condiments and flavours as he has been used to all his life, which makes the lack of them a real hardship. It is not necessary to condemn the Israelites for feeling very keenly the loss of their accustomed food, which is notoriously the one thing which the poorest classes are least able to bear; it is only necessary to condemn them for making this one loss of more account than all their gain. There is nothing at all, beside this manna, before our eyes. Rather, "we have nothing (lKo yae) except that our eye (falls) upon this manna." These graphic words speak of the longing looks which turned in every direction after the accustomed dainties, only to fall with disgust upon the inevitable manna. It was very ungrateful of them to speak disparagingly of the manna, which was good and wholesome food, and sufficient to keep them in health and strength; but it is useless to deny that manna only for people who had been accustomed to a rich and varied diet must have been exceedingly trying both to the palate and the stomach. (cf. Num_21:5)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v10 Wherefore hast Thou afflicted Thy servant?
Num_11:10-15
Wherefore hast Thou afflicted Thy servant?
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The sufferings of the good in the path of duty
I. Look at the afflictions of godly men in the path of duty as a fact.
1. Good men suffer afflictions.
2. Good men suffer affliction in the path of duty.
II. Look at the afflictions of godly men in the path of duty as a problem.
1. A difficulty. Moses felt it.
2. Faith in the power of God to remove the difficulty.
III. Offer some hints towards the solution of the problem. The afflictions of the good in the path of duty, under the blessing of God, tend.
1. To test their faith. Character, says Dr. Huntington, depends on inward strength. But this strength has two conditions; it is increased only by being put forth, and it is tested only by some resistance. So, if the spiritual force or character in you is to be strong, it must be measured against some competition. It must enter into conflict with an antagonist. It must stand in comparison with something formidable enough to be a standard of its power Suffering, then, in some of its forms, must be introduced--the appointed minister, the great essayist--to put the genuineness of faith to the proof and purify it of its dross.
2. To promote their perfection. As the Perfect One reached His perfectness through suffering, says Dr. Ferguson, so it was with His servant. It was through the fire and the flame that the law of separation and refinement acted on the whole nature, and gave to it higher worth and glory. Trial ripened his manly spirit and made it patient to endure.
3. To enhance their joy hereafter (cf. Mat_5:10-12; Rom_8:17-18; 2Co_4:17-18; Rev_7:14-17).
4. To promote the good of the race. The Christian is called to know the fellowship of Christs sufferings--to suffer vicariously with Him that others may be saved and blessed. In the privilege of this high fellowship the sharpest sufferings become sacred and exalting services.
Conclusion:
1. Severe afflictions in the path of duty are in full accord with the character of God.
2. Such sufferings are quite compatible with the favour of God towards us (cf. Heb_12:5-11)
.
3. When severe suffering leads to sore perplexity let us seek help of God (cf. Psa_73:16-17)
. (W. Jones.)
The burdens of leadership
I. That the position of leader or governor of men is a very trying one.
1. Because of the responsible nature of the duties of leadership.
2. Because of the interest which the true leader takes in his charge.
3. Because of the intractableness of men.
II. The true leader of men must often be painfully conscious of his insufficiency.
III. The ablest and holiest leaders of men sometimes fail under the burdens of their position. Conclusion:
1. Great honours involve great obligations.
2. A man may fail even in the strongest point of his character. Moses was pre-eminently meek, yet here he is petulant, &c. Therefore, Watch thou in all things, &c.
3. It is the duty of men not to increase, but if possible to lessen the difficulties and trials of leadership. (W. Jones.)
Seeing afflictions from Gods standpoin:
Christian friend, did you ever take your stand beside your God, and see what there is to be seen? Do so; and it may be that, in your deprivations and disappointments, you will behold a wonderful and beautiful arrangement by which you can glorify God far better than by the gratification of your own selfish and earth-bound desires. Never were the Israelites better off than when they had just enough manna for the day, and not a morsel over; and it may be you are richer and happier in your present condition than you could have been in any other. See if it be not so! I thank God! said one, that I lost my all; for it has led me up into many blessed experiences with my God which I never knew while I was held down by the golden chain of worldly possessions. Then my affections were set on things on the earth, but now they rise to heaven. If you see things from Gods standpoint your black trouble will appear fringed with brightness, relieving the monotonous darkness upon which you have fixed your steady gaze far too long already. Look at your prolonged affliction from this point of view, and you will discern secret fingers carving the delicate lily work which shall adorn you in the upper sanctuary, when you become a pillar in the temple of your God. It may be by the very method so distasteful to you, the cherubim of adoring reverence are being woven into the texture of your being. Yes, do see what there is to be seen, for in every dispensation there is the hand of a Divine purpose, full of love, and wisdom, and grace. (C. H. Spurgeon.)
Afflictions may be full of mercies
In one of the German picture galleries is a painting called Cloudland. It hangs at the end of a long gallery, and, at first sight, It looks like a huge, repulsive daub of confused colour, without form or comeliness. As you walk toward it the picture begins to take shape. It proves to be a mass of exquisite little cherub faces, like those at the head of the canvas in Raphaels Madonna San Sisto. If you come close to the picture you see only an innumerable company of little angels and cherubims. How often the soul that is frightened by trials sees nothing but a confused and repulsive mass of broken expectations and crushed hopes I But if that soul, instead of fleeing away into unbelief and despair, would only draw up near to God, it would soon discover that the cloud was full of angels Of mercy. In one cherub face it would see, Whom I love, I chasten. Another angel would say, All things work together for good to them that love God. (T. L. Cuyler.)
Affliction preferable to sin
Here are two guests come to my door; both of them ask to have a lodging with me. The one is called Affliction; he has a very grave voice, and a very heavy hand, and he looks at me with fierce eyes. The other is called Sin, and he is very soft-spoken, and very fair, and his words are softer than butter. Let me scan their faces, let me examine them as to their character, I must not be deceived by appearances. I will ask my two friends who would lodge with me, to open their hands. When my friend Affliction, with some little difficulty opens his hand, I find that, rough as it is, he carries a jewel inside it, and that he meant to leave that jewel at my house. But as for my soft-spoken friend Sin, when I force him to show me what that is which he hides in his sleeve, I find that it is a dagger with which he would have stabbed me. What shall I do, then, if I am wise? Why, I should be very glad if they would both be good enough to go and stop somewhere else, but if I must entertain one of the two, I would shut my door in the face of smooth-spoken Sin, and say to the rougher and uglier visitor, Affliction, Come and stop with me, for may be God sent you as a messenger of mercy to my soul. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 (See Scofield "Exo 16:35").
manna
(See Scofield "Exo 16:35").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Moses is Given Assistants
Moses is Given Assistants
v. 10. Then Moses heard the people weep throughout their families, every man in the door of his tent, for the contagion of dissatisfaction had spread throughout the camp like a virulent pestilence; and the anger of the Lord was kindled greatly; Moses also was displeased. With this second outbreak of dissatisfaction, Moses felt the whole wrath of God in his inmost soul, and he feared that his entire mission was a failure.
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v. 11. And Moses said unto the Lord, in his deep grief at the turn of events. Wherefore hast Thou afflicted Thy servant? And wherefore have I not found favor in Thy sight that Thou layest the burden of all this people upon me? He felt that the care of the entire people in governing and leading them was so grievous as to seem an unmerciful treatment on the part of God. This was the language of despondency, not of the kind that murmurs against the Lord in secret, but of that which seeks help and strength from Him alone. It is the complaint of weakness, but not the grumbling of unbelief.
v. 12. Have I conceived all this people, have I begotten them, that Thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, the nurse taking care of the helpless infant, unto the land which Thou swarest unto their fathers? It was not natural, it was not meet that Moses should bear the responsibility for the entire people alone; he meant to imply that God, as the Creator and Father of Israel, Exo 4:22; Isa 63:16, should make some provision by which he, a poor weak man, might be relieved of his great burden.
v. 13. Whence should I have flesh to give unto all this people? For they weep unto me, saying, Give us flesh that we may eat. They behaved like screaming, self-willed infants, who will not listen to reason.
v. 14. I am not able to bear all this people alone, because it is too heavy for me; his feeble strength could not hold up the burden which had been laid upon him.
v. 15. And if Thou deal thus with me, if the Lord really intended that he should continue bearing the burden, kill me, I pray Thee, out of hand, at once, without further torture, if I have found favor in Thy sight, for death would be a merciful deliverance in the circumstances; and let me not see my wretchedness, this great misfortune, which would surely kill him by inches. The experience of Moses and his manner of acting is that of many spiritual leaders of the people to this day, if all their efforts in behalf of the souls entrusted to them meet with little or no appreciation. Fortunate is the man who at that time turns to the Lord, even with an importunate prayer, and lays the matter entirely in the hands of Him who rules all things.
v. 16. And the Lord said unto Moses, Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them, men who had held these offices by virtue of the arrangement in force at that time, Exo 18:13-26; and bring them unto the Tabernacle of the Congregation that they may stand there with thee.
v. 17. And I will come down and talk with thee there; and I will take of the spirit which is upon thee and will put it upon them, not that Moses would possess so much less of the spirit of wisdom, but that they would all be kindled with the flame of the same understanding; and they shall bear the burden of the people with thee that thou bear it not thyself alone.
v. 18. And say thou unto the people, Sanctify yourselves against tomorrow, and ye shall eat flesh, they would have their longing satisfied; for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? For it was well with us in Egypt; therefore the Lord will give you flesh, and ye shall eat. It was a command rather than a concession, as here made.
v. 19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;
v. 20. but even a whole month, until it come out at your nostrils, and it be loathsome unto you, until the very thought of flesh would nauseate them; because that ye have despised the Lord, which is among you, and have wept before Him, saying, Why came we forth out of Egypt? The very tone in which the request of the people was granted should have sounded a warning to them and called them to true repentance.
v. 21. And Moses said, The people among whom I am are six hundred thousand footmen, so many able-bodied men alone; and Thou hast said, I will give them flesh that they may eat a whole month. This was apparently not doubt on the part of Moses, but an expression of surprise and a hint that he would like to know in what way this would be accomplished.
v. 22. Shall the flocks and the herds be slain for them to suffice them? Would that be enough to satisfy this demand? Or shall all the fish of the sea be gathered together for them to suffice them?
v. 23. And the Lord said unto Moses, Is the Lord’s hand waxed short, shorter than it has been, in not being able to reach the people and in helping them in their real needs? Thou shalt see now whether My word shall come to pass unto thee or not. Jehovah refused Moses an explanation as to the form of the intended miracle; He demanded of His servant unconditional faith in His almighty power and in the efficacy of His promises. And Moses believed and obeyed.
v. 24. And Moses went out, namely, from the Tabernacle, where he had brought his complaint before the Lord, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them. round about the Tabernacle, probably in a semicircle, on the side facing the east.
v. 25. And the Lord came down in a cloud and spake unto him, the cloud, which ordinarily stood still above the tent, sank down to its door, and Jehovah addressed His servant, and took of the Spirit that was upon him and gave it unto the seventy elders, filled them with the same wisdom and understanding which characterized Moses, though not in the same degree. And it came to pass that, when the Spirit rested upon them, they prophesied and did not cease; for that one time they were filled with a peculiar ecstasy wrought by the Holy Spirit, which caused them to utter inspired messages.
v. 26. But there remained two of the men in the camp, of the elders who should have been at the Tabernacle; the name of the one was Eldad and the name of the other Medad; and the Spirit rested upon them; and they were of them that were written, their names were included in the list made by Moses, but went not out unto the Tabernacle; and they prophesied in the camp.
v. 27. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp; it was such an unusual occurrence that he thought a report should be made.
v. 28. And Joshua, the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. He believed that the prophesying done by these men was a presumptuous act on their part. But Moses quenched his mistaken zeal, as the Lord did upon a similar occasion. Mar 9:38-39.
v. 29. And Moses said unto him, Enviest thou for my sake? "Would God that all the Lord’s people were prophets and that the Lord would put His Spirit upon them! As a true servant of God, who was not jealous for his own honor, but desired only the extension of God’s influence and power, Moses wished only for a further extension of the Lord’s gift of grace. A little more of this same Spirit in our days would help to solve many of the problems of the Church.
v. 30. And Moses gat him into the camp, he and the elders of Israel; they all returned to their own tents, which were at some distance from the Tabernacle. Moses had his assistants, and he felt the relief. At present the Lord also gives understanding and wisdom to the men that are holding various offices in the Church, if they but use proper meekness in their work.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 coriander seed
coriander seed
Coriander is also known as cilantro. This seed serves as a spice when dried.
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resin
This is a sticky substance with a pale yellow color.
translationWords
olive
oil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 7, 10 11:6 The Lord had earlier provided manna and quail…
11:6 The Lord had earlier provided manna and quail (Exod 16).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.