Wilderness Provisions and the Heifer

• Exodus 16:13-31
• Numbers 11:7-9

Manna is fine and flake-like, compared with coriander seed and bdellium, tasting like wafers with honey or cakes with oil.

• Q 2:57
• Q 7:160
• Q 20:80-81

Manna is named as provision with quails, but its appearance, flavor, collection rules, and name explanation are not given.

• Exodus 16:16-30

Israel gathers a daily measure, gathers double before Sabbath, and preservation attempts normally breed worms except for Sabbath provision.

• Q 2:57
• Q 20:80-81

The passages command eating good provision without excess but do not narrate daily measures, worms, double gathering, or the Sabbath manna test.

• Exodus 16:11-13
• Numbers 11:18-35

Exodus gives quail with manna; Numbers later narrates a month of quail followed by a plague at Kibroth Hattaavah.

• Q 2:57
• Q 7:160
• Q 20:80

Quails are named as divine provision, without the month-long glut, graves of craving, or plague sequence.

• Exodus 17:1-7
• Numbers 20:1-13

At Rephidim Moses strikes the rock as commanded. At Meribah he strikes twice after being told to speak, and his failure contributes to exclusion from the land.

• Q 2:60
• Q 7:160

God tells Moses to strike the rock with his staff, and twelve springs gush out for the tribes; no second disobedient striking or exclusion judgment is narrated here.

• Exodus 17:6
• Numbers 20:11

The biblical rock episodes provide water for the congregation but do not say twelve distinct springs correspond to the tribes.

• Q 2:60
• Q 7:160

Twelve springs emerge and each group knows its drinking place.

• Numbers 11:4-6

Numbers records craving for fish, cucumbers, melons, leeks, onions, and garlic, with complaints about manna.

• Q 2:61

Israel asks for herbs, cucumbers, garlic, lentils, and onions and is told to go down to a town; fish, melons, and leeks are not on the Qur'an's list, while lentils and herbs are added.

• Numbers 19:1-22

A flawless red heifer is burned outside the camp; its ashes are used in water for purification from corpse impurity.

• Q 2:67-73

The commanded cow is slaughtered in connection with exposing a murderer; it is not described as red, burned for ashes, or used for ongoing purification water.

• Numbers 19:2-10

Numbers requires a red cow without defect or yoke and gives detailed priestly handling instructions.

• Q 2:68-71

After repeated questions, the cow is described as middle-aged, bright yellow, pleasing, untrained for plowing or watering, sound, and unmarked.

• Numbers 19:1-10

Numbers presents the heifer command directly and does not narrate Israel delaying through questions about age, color, and work.

• Q 2:67-71

The people repeatedly ask Moses to clarify the animal until they nearly fail to perform the command.

• Numbers 19:1-22
• Deuteronomy 21:1-9

Neither the red-heifer law nor the unsolved-murder heifer rite commands striking the slain person with part of a cow or follows such a command with a statement about bringing the dead to life.

• Q 2:72-73

The Israelites are told to strike the slain man with part of the cow. The text then states that God brings the dead to life and shows His signs, but it does not say that the victim speaks or identifies the killer.

• Deuteronomy 21:1-9

Deuteronomy requires elders to break an unworked heifer's neck in a valley, wash hands, and disclaim bloodguilt when a killer is unknown.

• Q 2:67-73

The cow narrative says God would expose what was concealed, commands striking the slain man with part of the cow, and then states that God brings the dead to life. It does not reproduce the measured city distances, elders, neck-breaking valley, or handwashing oath, and it does not explicitly say that the victim names the killer.