Joshua 5:11: The Manna Ceases, Part 1

Verse 11:[1] 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.

[They ate of the fruit of the land, מֵעֲב֥וּר הָאָ֛רֶץ] [They render it variously.] Of the grain of the past year, etc. (Munster, Vatablus, Drusius, Tigurinus, Dutch, Kimchi in Masius, Bonfrerius). עָבוּר properly signifies this, as תְּבוּאָה the produce of the coming year[2] (Drusius), while עָבַר signifies to pass over, or to pass by (Kimchi in Serarius). They were eating old crops, either, which the traders had sold to them (Drusius); or, which they had found in conquered regions (Bonfrerius). For it was not lawful for them to eat new fruits until they had offered the first-fruits to the Lord (Munster, Vatablus, Drusius). Now, others translate it, of the grain, produce, crops, or fruit, of the land. Thus the Septuagint, Jonathan, Syriac, Arabic, Pagnine. Thus Jonathan and the Targum on Isaiah 36 and 2 Kings 18[3] (where עבור is put in the place of דָּגָן/grain), and Josephus’ Antiquities of the Jews 5:1, and other Rabbis, who heap this up against Radak [that is, Rabbi David Kimchi] (Serarius). I do not know whether the argument [of Kimchi] from etymology is firm enough (Drusius). Moreover, עָבַר sometimes signifies to impregnate, or to make pregnant: now, Cicero said that the land is impregnated with seed: and thence grain is able to be called עָבוּר (Serarius). Which signifies whatever crops, as much of the present year as of the past year (Lapide). From the verb it signifies the passage of the land, that is, present fruits for the circumstances (Malvenda).

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 second day] Hebrew: from tomorrow, or on the following day, of the Passover[4] (Montanus, Junius and Tremellius). Question: What then was this? Response 1: The fifteenth day (Tostatus and Montanus and the Rabbis in Serarius, Kimchi in Masius). But, since it was a sin to eat the new ears before the day of the consecrated sheaf, Leviticus 23:14, those that hold this opinion are obliged either to take the Sabbath of the preceding law of that night on which the lamb was eaten, and which was preceding the light of the fifteenth day, and to ascribe it to the preceding day; or to take עָבוּר for the grain of the preceding year only; and so, although the sheaf has not yet been offered on this fifteenth day, it was lawful to eat of the old fruit with the parched (Masius). Response 2: to others this is the sixteenth day (Lapide, Bonfrerius, Munster, Vatablus, Lyra and Calvin and the Rabbis in Serarius): for it is the night of the following day (Vatablus). They offer as proof: 1. The fifteenth day was the very day of the feast of Passover, as it is evident from Leviticus 23:6. For, although the evening of the fourteenth day according to the civil computation of days belongs to the fourteenth day, yet according to the sacred reckoning of feast days (which were celebrated from evening to evening) this evening had regard unto the fifteenth day. 2. Before the first-fruits were to be offered on the sixteenth day, according to Leviticus 23:14, it is not likely that they ate of these new fruits: for otherwise what would have been the reason why they had not eaten previously? 3. Because in Leviticus 23:11, 15, where the offering of the sheaf is treated, he calls the sixteenth day, as in this place, the day following the Sabbath (Bonfrerius). It is taken as the sixteenth day by the Babylonian Talmud, Ralbag,[5] and the Septuagint, as it appears, which translates the following parched corn as τὰ νέα, the new fruits (Masius). Which opinion might be closer to the truth, I confess that it is uncertain to me (Masius).

On the morrow after the passover, 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.

[And parched grain (thus Pagnine, Jonathan), וְקָלוּי] And roasted (Montanus, Junius and Tremellius) with fire (Junius and Tremellius); and roasted ears (Syriac, Arabic, Munster, Vatablus); and the new (Septuagint); and new roasted ears (Tigurinus); toasted, scorched, or roasted grain (Masius). But these are not wont to be prepared except the produce of this year (Rabbi Salomon in Masius). But I do not think that this is able to be demonstrated out of Sacred Scripture (Masius).

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

[Of the same year] Hebrew: on that very day.[6] He signifies that his people were most hungrily disposed, and satisfied their desire just as soon as it was lawful. For it was taboo to enjoy the fruit of the land before they had observed the Paschal rites: But, if it treats of this year’s fruits, the law prohibited the eating of those before the offering of the sheaf (Masius).

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

[1] Hebrew: וַיֹּ֙אכְל֜וּ מֵעֲב֥וּר הָאָ֛רֶץ מִמָּֽחֳרַ֥ת הַפֶּ֖סַח מַצּ֣וֹת וְקָל֑וּי בְּעֶ֖צֶם הַיּ֥וֹם הַזֶּֽה׃

[2] תְּבוּאָה is here being derived from the verbal root בּוֹא, to come.

[3] 2 Kings 18:32a:  “Until I come and take you away to a land like your own land, a land of corn (דָּגָן; עבור, in the Chaldean) and wine, a land of bread and vineyards, a land of oil olive and of honey…”  Isaiah 36:17 is the same.

[4] Hebrew: מִמָּֽחֳרַ֥ת הַפֶּ֖סַח.

[5] That is, Rabbi Levi ben Gershon.

[6] Hebrew: בְּעֶ֖צֶם הַיּ֥וֹם הַזֶּֽה׃.

1 thought on “Joshua 5:11: The Manna Ceases, Part 1

  1. A sweet meditation on the Savior from Spurgeon, “Morning and Evening”:

    “‘The only begotten of the Father, full of grace and truth.’—John 1:14

    Believer, you can bear your testimony that Christ is the only begotten of the Father, as well as the first begotten from the dead. You can say, ‘He is divine to me, if he be human to all the world beside. He has done that for me which none but a God could do. He has subdued my stubborn will, melted a heart of adamant [Zechariah 7:12], opened gates of brass, and snapped bars of iron [Ps 107:16; Isa 45:2]. He hath turned for me my mourning into laughter [James 4:9], and my desolation into joy; he hath led my captivity captive [Psalm 68:18; Ephesians 4:8], and made my heart rejoice with joy unspeakable and full of glory [1 Peter 1:8]. Let others think as they will of him, to me he must be the only begotten of the Father: blessed be his name. And he is full of grace. Ah! had he not been I should never have been saved. He drew me when I struggled to escape from his grace; and when at last I came all trembling like a condemned culprit to his mercyseat he said, “Thy sins which are many are all forgiven thee: be of good cheer” [Matthew 9:2]. And he is full of truth. True have his promises been, not one has failed. I bear witness that never servant had such a master as I have; never brother such a kinsman as he has been to me; never spouse such a husband as Christ has been to my soul; never sinner a better Saviour; never mourner a better comforter than Christ hath been to my spirit. I want none beside him. In life he is my life, and in death he shall be the death of death; in poverty Christ is my riches; in sickness he makes my bed; in darkness he is my star, and in brightness he is my sun; he is the manna of the camp in the wilderness, and he shall be the new corn of the host when they come to Canaan [cf. Joshua 5:11-12]. Jesus is to me all grace and no wrath, all truth and no falsehood: and of truth and grace he is full, infinitely full. My soul, this night, bless with all thy might “the only Begotten.”‘”

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