But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.
But now ... there is nothing ... besides 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 colour, 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. [The Septuagint renders 'colour of bdellium,' eidos krustallou, a term which the Greeks applied not only to rock-crystal, but to any transparent mineral.]
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 permit being ground into meal. In taste it is said (Exodus 16:31) to have been like "wafers made with honey," and here to have the taste of fresh oil (see the note at Exodus 16:31). The discrepancy in these statements is only apparent; because in the former the manna is described in its raw state; in the latter, 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. De Wette, Knobel, and Davidson maintain that this description of the manna is totally different from that given in Exodus-in fact that there are two diverse accounts of it in the Pentateuch. And this allegation they support by further asserting that the narrative here is Yahwistic (J), while that in Exodus is Elohistic (E). This passage however, is supplementary, not inconsistent with the other; and that in Exodus contains the name of "Jehovah" ( Yahweh (H3068)) nine times, the name of 'Elohiym (H430) not at all.