Egzòd 16
Bib La · Kreyòl Ayisyen
1 Apre sa, tout moun pèp Izrayèl yo pati kite Elim, yo rive nan dezè yo rele Sin lan, ant Elim ak mòn Sinayi. Lè yo rive la, yo te gen yon mwa kenz jou depi yo te pati kite Lejip. 2 Yo tout pran bougonnen sou do Moyiz ak Arawon nan dezè a. 3 Yo t'ap di yo: -Poukisa Seyè a pa t' tou touye nou nan peyi Lejip la? Lè sa a, nou te konn chita devan bòl vyann nou, nou te konn manje pen plen vant nou. Men, ou menm ak Arawon, nou mennen nou nan dezè sa a pou fè tout kantite moun sa yo mouri grangou. 4 Seyè a di Moyiz konsa: -Mwen pral fè pen tonbe soti nan syèl la pou nou tankou grenn lapli. Pèp la va soti chak jou pou l' ranmase mezi li bezwen pou jounen an. Konsa, m'a gade pou m' wè si wi ou non yo vle mache sou lòd mwen vre. 5 Chak sizyèm jou nan senmenn lan, y'a ranmase de fwa lavalè sa yo konn ranmase lòt jou yo, y'a pare mete la. 6 Moyiz ak Arawon di tout moun pèp Izrayèl yo: -Aswè a n'a konnen se Seyè a ki te fè nou pati kite peyi Lejip. 7 Denmen maten, n'a wè ki kalite pouvwa Seyè a genyen. Li tande jan n'ap bougonnen sou do li. Paske mwen menm ak Arawon, kisa nou ye pou se sou nou n'ap bougonnen konsa? Se sou Bondye n'ap bougonnen. 8 Apre sa, Moyiz di yo: -Se Seyè a k'ap ban nou vyann pou nou manje chak swa. Se li k'ap ban nou kantite pen nou bezwen chak maten, paske Seyè a tande tout bougonnen n'ap bougonnen sou li a. Nou menm, kisa nou ye? Se pa sou nou n'ap bougonnen, men se sou Seyè a n'ap bougonnen. 9 Lè sa a Moyiz di Arawon: -Men sa pou ou di tout moun pèp Izrayèl yo: Pwoche vin devan Seyè a paske li tande jan n'ap plenyen an. 10 Pandan Arawon t'ap pale ak tout moun pèp Izrayèl yo, yo vire tèt yo bò dezè a, yo wè pouvwa Bondye a parèt nan nwaj la. 11 Seyè a di Moyiz: 12 -Mwen tande jan moun pèp Izrayèl yo ap plenyen. Men sa pou ou di yo: Aswè a, anvan li fin fè nwa, n'a gen vyann pou nou manje. Denmen maten, n'a gen pen kantite nou bezwen. Lè sa a, n'a konnen se mwen menm, Seyè a, ki Bondye nou. 13 Nan aswè, zòtolan vini, yo kouvri tout kote yo te moute tant yo a. Nan maten, te gen yon kouch lawouze toutalantou kote pèp la te moute tant yo a. 14 Lè lawouze a disparèt, li kite yon kwout tou blan atè nan dezè a. Kwout la te fen, li te plen ti grenn tankou sèl, li te kouvri tout atè a. 15 Lè moun pèp Izrayèl yo wè sa, yo pa t' konn sa l' te ye. Yonn t'ap di lòt: -Sa sa ye sa? Moyiz di yo: -Sa a, se pen Seyè a ban nou pou nou manje. 16 Men lòd Seyè a ban nou: Se pou chak moun ranmase mezi yo bezwen pou kantite moun ki lakay yo. N'a ranmase twa ti mamit edmi pou chak moun. 17 Moun pèp Izrayèl yo fè sa Moyiz te di yo fè a. Gen moun ki te ranmase plis, gen lòt ki te ranmase pi piti. 18 Men, lè yo mezire, sa ki te ranmase plis yo pa t' gen twòp, sa ki te ranmase pi piti yo pa t' manke anyen. Konsa, chak moun te ranmase mezi yo te bezwen pou yo manje. 19 Moyiz di yo: -Piga pesonn sere anyen pou denmen. 20 Men gen moun ki pa t' koute Moyiz. Yo sere ti gout pou denmen maten. Nan denmen yo jwenn li plen vè, li te gate. Moyiz te fache sou moun sa yo. 21 Chak maten yo ranmase mezi yo te bezwen pou yo manje. Men, kou solèy la konmanse cho, bagay la te fonn. 22 Sizyèm jou nan senmenn lan, yo te ranmase de fwa lavalè sa yo te konn ranmase chak jou a. Yo te ranmase sèt ti mamit pou chak moun. Tout chèf fanmi ki te alatèt pèp la vin di Moyiz sa. 23 Moyiz reponn yo: -Men lòd Seyè a te bay: Denmen se jou repo, se jou repo ki apa pou Seyè a. Kwit sa nou gen pou nou kwit. Bouyi sa nou gen pou nou bouyi. N'a sere rès la pou denmen. 24 Jan Moyiz te ba yo lòd la, yo sere rès la pou denmen. Li pa t' gate, vè pa t' tonbe ladan l'. 25 Moyiz di yo: -Nou mèt manje rès la jòdi a, paske jòdi a se jou repo yo mete apa pou Seyè a. Jòdi a nou p'ap jwenn anyen deyò a. 26 Pandan sis premye jou senmenn lan n'a jwenn pou n' ranmase. Men setyèm jou a, jou repo a, nou p'ap jwenn anyen pou nou ranmase. 27 Setyèm jou a, gen kek moun nan pèp la ki te soti al ranmase manje, men yo pa jwenn anyen. 28 Lè sa a, Seyè a di Moyiz: -Kilè n'a sispann dezobeyi lòd ak kòmandman mwen yo? 29 Konprann sa byen, se mwen menm, Seyè a, ki te ban nou jou repo sa a. Se poutèt sa, sou sizyèm jou nan senmenn lan, mwen ban nou manje valè pou de jou. Nan setyèm jou senmenn lan, se pou tout moun rete kote yo ye a. Piga pesonn mete tèt deyò. 30 Se konsa, lè setyèm jou a rive, pèp la pa fè ankenn travay. 31 Pèp Izrayèl la rele manje a laman. Li te gen fòm grenn pitimi. Li te tou blan, li te gen menm gou ak gato ki fèt ak siwo myèl. 32 Moyiz di yo: -Men lòd Seyè a ban nou. Se pou nou sere twa ti mamit edmi plen laman pou pitit pitit nou yo. Konsa y'a wè ki kalite manje mwen te konn ban nou nan dezè a, lè mwen te fè nou soti kite peyi Lejip la. 33 Apre sa Moyiz di Arawon: -Pran yon ti ja, mete twa ti mamit edmi laman ladan l'. Mete l' devan Seyè a pou l' ka rete pou pitit pitit nou yo. 34 Arawon fè sa Seyè a te bay Moyiz lòd fè a. Li mete ti ja a devan Bwat Kontra a, li sere l' la. 35 Moun pèp Izrayèl yo pase karantan ap manje laman, jouk jou yo rive nan yon peyi kote yo jwenn moun rete. Kifè yo manje laman jouk yo rive sou fwontyè peyi Kanaran. 36 Twa ti mamit edmi, se valè twaka yon gwo mamit. Trannsenk ti mamit fè yon gwo bidon.
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Egzòd 16:1
Ex 16:1-36. Murmurs for Want of Bread.
1. they took their journey from Elim--where they had remained several days.
came unto the wilderness of Sin--It appears from Nu 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].
Egzòd 16:2
2. the whole congregation ... murmured against Moses and Aaron--Modern travellers through the desert of Sinai are accustomed to take as much as is sufficient for the sustenance of men and beasts during forty days. The Israelites having been rather more than a month on their journey, their store of corn or other provisions was altogether or nearly exhausted; and there being no prospect of procuring any means of subsistence in the desert, except some wild olives and wild honey (De 32:13), loud complaints were made against the leaders.
Egzòd 16:3
3. Would to God we had died by the hand of the Lord in the land of Egypt--How unreasonable and absurd the charge against Moses and Aaron! how ungrateful and impious against God! After all their experience of the divine wisdom, goodness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But the expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present--that the Comforter was not then given--and that they were destitute of all visible means of sustenance and cut off from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness and freely admit their sin in so doing, we can be at no loss for a reason why those who had all their lives been accustomed to walk by sight should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by faith. Do not even we find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [Fisk]. (See 1Co 10:11, 12).
Egzòd 16:4
4. Then said the Lord unto Moses--Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance.
I will rain bread from heaven--Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Psa 78:24).
that I may prove them, whether they will walk in my law, or no--The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.
Egzòd 16:13-31
13-31. at even the quails came up, and covered the camp--This bird is of the gallinaceous kind [that is, relating to the order of heavy-bodied, largely terrestrial birds], resembling the red partridge, but not larger than the turtledove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Nu 11:31).
and in the morning ... a small round thing ... manna--There is a gum of the same name distilled in this desert region from the tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste it is as sweet as honey, and has been supposed by distinguished travellers, from its whitish color, time, and place of its appearance, to be the manna on which the Israelites were fed: so that, according to the views of some, it was a production indigenous to the desert; according to others, there was a miracle, which consisted, however, only in the preternatural arrangements regarding its supply. But more recent and accurate examination has proved this gum of the tarfa-tree to be wanting in all the principal characteristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked (Nu 11:8) or boiled (Ex 16:23). Though it may be exhaled by the heat and afterwards fall with the dew, it is a medicine, not food--it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in the appearance of double quantity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna furnished to the Israelites.
Egzòd 16:32-36
32-36. Fill an omer of it to be kept for your generations--The mere fact of such a multitude being fed for forty years in the wilderness, where no food of any kind is to be obtained, will show the utter impossibility of their subsisting on a natural production of the kind and quantity as this tarfa-gum [see on Ex 16:13]; and, as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a sample of it in a pot--a golden pot (He 9:4)--to be laid before the Testimony, to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (1Co 10:3; Joh 6:32).
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