Exodus 16:31 · Bible study
Exodus 16:31 Commentary: Manna's Taste and Appearance
Hebrew · 9 what the commentators say
Meaning in one sentence
What is the significance of the detailed description of manna's appearance and taste?
Research Summary
- Meaning: God provided a tangible, daily food for Israel, described in sensory detail to confirm its reality and goodness.
- Key words: Manna (H4478), coriander seed (H1407 gad), white (H3836), wafer with honey (H6838 + H1706).
- Main debate: Whether the manna was wholly supernatural or a miraculous intensification of a natural tamarisk exudate.
- Theological theme: God's daily provision as a sign of covenant faithfulness and a type of Christ, the bread of life.
- Best use: Preaching on God's care in times of scarcity; teaching on gratitude; connecting to the Eucharist.
Translation Comparison
BSB Berean Standard Bible 2020
Now the house of Israel called the bread manna. It was white like coriander seed and tasted like wafers made with honey.
WEB World English Bible 2000
The house of Israel called its name “Manna”, and it was like coriander seed, white; and its taste was like wafers with honey.
KJV King James Version 1769
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
ASV American Standard Version 1901
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
YLT Young's Literal Translation 1898
and the house of Israel call its name Manna, and it is as coriander seed, white; and its taste is as a cake with honey.
Darby Darby Bible 1890
And the house of Israel called its name Manna; and it was like coriander-seed, white; and the taste of it was like cake with honey.
Douay-Rheims Douay-Rheims Bible 1899
And the house of Israel called the name thereof Manna: and it was like coriander seed, white, and the taste thereof like to flour with honey.
Translations in other languages (10 available)
Y la casa de Israel lo llamó Maná; y era como simiente de culantro, blanco, y su sabor como de hojuelas con miel.
E a casa de Israel o chamou maná; e era como semente de coentro, branco, e seu sabor como de bolos com mel.
La maison d’ Israël donna à cette nourriture le nom de manne. Elle ressemblait à de la graine de coriandre; elle était blanche, et avait le goût d’ un gâteau au miel.
Und das Haus Israel hieß es Man. Und es war wie Koriandersamen und weiß und hatte den Geschmack wie Semmel mit Honig.
En het huis Israels noemde deszelfs naam Man; en het was als korianderzaad, wit, en de smaak daarvan was als honigkoeken.
E la casa d’Israele chiamò quel pane Manna; esso era simile al seme di coriandolo; era bianco, e aveva il gusto di schiacciata fatta col miele.
I nazwał dom Izraelski imię onego pokarmu Man, który był jako nasienie koryjandrowe, biały, a smak jego jako placki z miodem.
И нарек дом Израилев хлебу тому имя: манна; она была, как кориандровое семя, белая, вкусом же как лепешка с медом.
這食物，以色列 家 叫 嗎哪； 樣子像芫荽 子，顏色是白的，滋味 如同攙蜜 的薄餅。
And this bread was named manna by Israel: it was white, like a grain seed, and its taste was like cakes made with honey.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 16:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the description of manna serves to confirm the reality and goodness of God's provision. Calvin observes that the mention of its form and taste proves the miracle, because nothing like it had been seen before, and its sweetness underscores the people's ingratitude in rejecting a food that was both wholesome and pleasant. Barnes notes that the manna resembled coriander seed in size, shape and colour, a small, round, whitish grain, while its taste is compared to wafers with honey. Keil and Delitzsch point to the resemblance with tamarisk manna still found in Sinai, but they stress that the timing, quantity and consistency over forty years show a supernatural supply. Gill adds that the manna was white as pearl and round as coriander seed, and that its honey-like taste made it palatable. The consensus holds that the sensory details were written to leave no doubt: this was a real, satisfying food, given by God each day.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God miraculously provided a daily, edible food for Israel throughout their wilderness journey, and the description of its appearance and taste confirms its reality and goodness as a gift meant to be recognized and remembered.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Natural vs supernatural origin of manna | God provided manna, and it was a miraculous event (quantity, timing, Sabbath pattern). | Some see it as a supernatural substance; others point to its similarity to tamarisk manna and argue God intensified a natural phenomenon. Keil and Delitzsch note the clear parallels but affirm the miracle, while Calvin insists it was unlike anything known. |
| Taste description: honey vs oil | The manna tasted sweet and pleasant, a source of nourishment. | Exodus 16:31 compares it to wafers with honey, while Numbers 11:8 says it tasted like fresh oil. Commentators harmonize by suggesting the taste varied with preparation (raw vs cooked) or that both descriptions point to richness. |
| Etymology of the name Manna | The name originated from the people's response to the bread from heaven. | The common view derives it from the Hebrew question 'man hu?' (what is it?) in Ex 16:15. Gill notes alternative suggestions, including an Egyptian origin or a derivation from the word for 'portion' or 'gift'. |
| Preservation of manna in the Tabernacle | God commanded an omer of manna to be kept as a memorial throughout generations. | Some traditions interpret this as a literal, ongoing miracle of preservation; others emphasize its symbolic role as a testimony to God's provision. Hebrews 9:4 later mentions the golden pot of manna as part of the Tabernacle furnishings. |
Historical & Cultural Context
The wilderness of Sin, where Israel first received manna (Exodus 16:1), lies in the same region where natural tamarisk manna is still gathered today, especially in Wady Feirân and near Sinai. Keil and Delitzsch note that the natural substance exudes in warm nights from the tarfah tree in June and July, falling as small globules, and has a sweet, honey-like taste. The Israelites arrived in mid-May, the very time when natural manna appears. Yet the biblical manna differed: it fell six days a week, a double portion on the sixth, and none on the seventh, a pattern that taught Israel to keep the Sabbath (vv.27, 30). God also directed Moses to preserve an omer of manna in a pot, laid up before the Testimony, as a memorial for future generations (vv.32, 34). The name “manna” likely comes from the question in verse 15, man hu?, ”What is it?”, reflecting the people's initial bewilderment. The detailed description of its appearance and taste, then, is not idle; it anchors the miracle in the senses, addressing the grumbling heart with tangible evidence of God's care.
Textual Notes
The consulted sources note no significant textual variants for Exodus 16:31. The verse is consistent across Hebrew manuscripts and early versions (LXX, Vulgate, Syriac). The only minor variation is in the comparison: the LXX renders 'wafers with honey' as ἐγκρίς (a kind of cake with oil and honey), and the Vulgate has panis oleatus (bread with oil), but these reflect translation choices rather than textual corruption.
Reception History
Exodus 16:31 has been read in several key ways across church history. Early Christian writers, following Jesus' discourse in John 6, saw the manna as a type of Christ, the true bread from heaven. The Epistle to the Hebrews (9:4) mentions the golden pot of manna as part of the Tabernacle's furnishings, giving the verse a place in discussions of worship and memorial. Medieval theology often interpreted the manna as a symbol of the Eucharist, emphasizing its sweetness as a figure of Christ's presence. The Reformation returned to the literal-historical sense, with Calvin and others stressing the wonder of God's daily provision and the ingratitude of the people. In liturgical traditions, the manna is remembered in prayers of thanksgiving for God's faithfulness, and it continues to inspire hymns and songs about dependence on divine grace.
Preaching This Verse
Three-point outline
- God provides what we need. The manna arrived daily, in the right amount, for forty years. This shows that God knows our needs and meets them faithfully.
- God's provision is real and tangible. The description of manna as white like coriander seed and sweet like honey wafers anchors the miracle in the physical world. It was not a ghostly substance but a real food that could be gathered, ground, baked, and tasted.
- God's provision points beyond itself. The manna was meant to remind Israel, and us, that God sustains life. In John 6, Jesus identifies himself as the true bread from heaven, of which manna was a sign.
Five-point outline
- A miracle of faithful rhythm. Manna fell six days and rested on the seventh, teaching dependence and worship.
- A provision with precision. The description matches no known food exactly, it was like coriander seed, like bdellium (Num 11:7), like wafers with honey. This emphasizes that God tailored the gift to Israel's needs.
- A lesson in gratitude. The same people who called it “manna” from wonder (v.15) later despised it (Num 21:5). The sweetness of the gift is meant to draw praise, not complaint.
- A memorial for generations. The omer kept in the Tabernacle (v.33) ensured that children would ask and hear the story of deliverance.
- A pattern for faith. As Israel collected manna each morning, we are invited to trust God for daily bread, not hoarding but receiving fresh every day.
Illustration hooks
- Think of a meal that vividly reminds you of home, the taste and smell instantly bring back a memory. The manna's taste was a daily reminder of God's presence and provision.
- When a family member finds an unexpected gift of groceries on the doorstep, the first reaction is wonder. That wonder is close to the original question “What is it?”
- In seasons of scarcity, small mercies often stand out more clearly, a surprising check in the mail, a neighbor's help. The manna's description shows that God's care is not vague but concrete.
Questions your congregation is asking
- Why does the Bible give such a specific description of manna? Is it important to know how it looked and tasted?
- If God provided manna supernaturally, why did He use a substance that resembles something found in nature?
- How does the manna relate to the Communion bread? Is there a direct connection?
Leading a Discussion
The description of manna in Exodus 16:31 invites us to consider how God's provision touches all five senses. This is not a abstract blessing, it is a food that could be seen, touched, and tasted. As you discuss this passage, notice how the text lingers on the details: its colour, shape, and sweetness. What does that tell us about the God who gives?
Discussion questions
- Read Exodus 16:31. What does the description of manna's appearance and taste reveal about God's character?
- The people had grumbled earlier (v.2, 3). Why do you think God responded with such a detailed, appealing provision?
- Compare the description here with Numbers 11:6, 9, where the taste is compared to oil. How do you understand the different descriptions? What might they emphasize?
- Why do you think God instructed that an omer of manna be kept as a memorial (v.32)? What purpose does remembering serve in your own faith journey?
- Jesus said in John 6:35, “I am the bread of life.” How does the manna in the wilderness point forward to Christ?
- In what areas of your life do you need to recognize God's provision more clearly? What might He be giving you that you have overlooked or taken for granted?
- How can you practice “daily bread” dependence in a culture that encourages hoarding and self-sufficiency?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 16:15 | When the children of Israel saw it, they said to one another, “What is it?” For they didn’t know what it was. Moses said to them, “It is the bread which Yahweh has given you to eat. |
| Numbers 11:6 | but now we have lost our appetite. There is nothing at all except this manna to look at.” |
| Numbers 11:9 | When the dew fell on the camp in the night, the manna fell on it. |
| Song of Solomon 2:3 | As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, his fruit was sweet to my taste. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points his readers to his earlier note on Exodus 16:15 for a fuller explanation of why the substance was called manna. This cross-reference treats the naming as significant enough to merit a separate discussion about the Hebrew word's meaning and the people's reaction when they first saw it.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the manna Israel gathered was not the same as the common natural product, even though they seemed to believe it was. He points out that in size, shape, and color it merely resembled white coriander seed, a small round grain.
Calvin's Commentaries Reformed 1564
Calvin stresses that the name "manna" was forced from a grudging people by the sheer obviousness of the miracle: the grain's unprecedented appearance left them no escape. Yet their later rejection of its sweet taste exposed their ingratitude, showing that acknowledging a miracle does not guarantee thankful hearts.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes the Israelites gave the food the name "MAN," drawing attention to its literal name. Its appearance resembled coriander seed but was white, and its taste was like wafers made with honey, emphasizing the natural simplicity of the provision.
Gill's Exposition of the Bible Baptist 1748
Gill examines the physical details of manna closely, noting that comparing it to coriander seed likely concerns shape rather than color, since coriander seed is dark. He then applies the manna's round form, white color, and sweet taste as types of Christ, whose person, words and blessings are sweet to believers.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch acknowledge the striking similarities between biblical manna and the natural tamarisk exudate found in Sinai, but they emphasize that the miraculous character is seen in its continuous, year-round supply for 40 years in sufficient quantity for the entire nation. The Israelites had other food sources, yet the manna still required supernatural provision when natural resources fell short.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry argues that this passage proves the Sabbath was known long before the law at Sinai. If it had been newly introduced, Moses would have needed to explain the double portion on the sixth day, but the people understood at once — evidence that the seventh day rest had been established from the beginning.