Exodus 16:7

And in the morning, then ye shall see the glory of the Lord,.... Either as displayed in this wonderful affair, raining bread about their tents, which was in the morning, or else as it appeared in the cloud, Exo 16:7 the latter sense seems to be confirmed by what follows: for that he; the glory of the Lord, the glorious Shechinah of Jehovah, the Angel that went before them in the cloud, the eternal Word and Son of God: heareth your murmurings against the Lord; against Jehovah his Father; see Gen 19:24.

and what are we, that ye murmur against us? either signifying that there was no reason for it, and no occasion of it, since not they, but the Lord, brought them out of Egypt, and into those circumstances; what they did was only by his command, and with a view for their good, and therefore it was both unreasonable and ungrateful in them to murmur against them; or as observing, that seeing they murmured against the Lord, it was no strange thing to them they should murmur against them, and therefore took it the more quietly and patiently.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Exo 16:7 And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what [are] we, that ye murmur against us?

Ver. 7. Ye shall see the glory of the Lord.] Shining in that wonderful work of his, the bread from heaven. Compare Num 14:21 Joh 11:40.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 16:7-9. Ye shall see the glory of the Lord — Either this glorious work of God in giving you bread from heaven, or rather the glorious appearance of God in the cloud, as is mentioned in Exo 16:10. Come near before the Lord — Before the cloudy pillar, where God was especially present.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

16:7 The Hebrew word translated glory connotes weightiness, substance, and reality. It is not the flimsy, ephemeral quality we often associate with the English term glory. It is more the idea of royal grandeur.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He gave them not Manna because they murmured, but for his promise sake.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. Ye shall see the glory of the Lord] Does it not appear that the glory of the Lord is here spoken of as something distinct from the Lord? for it is said HE (the glory) heareth your murmurings against the Lord; though the Lord may be here put for himself, the antecedent instead of the relative. This passage may receive some light from Heb 1:3: Who being the brightness of his glory, and the express image of his person, c. And as St. Paul's words are spoken of the Lord Jesus, is it not likely that the words of Moses refer to him also? "No man hath seen God at any time" hence we may infer that Christ was the visible agent in all the extraordinary and miraculous interferences which took place both in the patriarchal times and under the law.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) And in the morning, then ye shall see the glory of the Lord.—The reference here is to the manna, which “in the morning lay round about the host” (Exo_16:13), not to the “appearance” of Exo_16:10, which preceded the coming of the quails, and was not—as far as we are told—“in the morning.” The “glory of God” was strikingly revealed in a gift which was not transient, but secured permanently the subsistence of the people so long as it might be necessary for them to continue in the wilderness. (Comp. the parallelism of Exo_16:8; Exo_16:12.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. see the glory, &c.] His might and greatness will be declared by His gift of manna.

and what, &c.] i.e. since what &c.: we are merely His agents; your murmurings therefore are really against Him. Cf. Num_16:11 b (P).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The glory of the Lord - the visible appearance described in Exo 16:10.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Morning, when manna fell, as quails were brought the former evening, ver. 12 and 13. These fresh instances of protection might, convince them that they had not been imposed upon by Moses in leaving Egypt. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The glory of the Lord; either this glorious work of God in giving manna; or rather the glorious appearance of God in the cloud, as is evident from Exo 16:10.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And in the morning then ye shall see the glory of the Lord. This has been supposed to refer to the manifestation of God"s presence recorded in verse 10; but the balance of the two clauses in verses 6 and 7 implies two similar manifestations, and their arrangement shows the priority of the evening one. Now the manifestation of verse 10 preceded the coming of the quails. The manifestation which followed it, which was similar, and in the morning, was the fall of the manna. For that he heareth your murmurings. The connection of this clause with the preceding furnishes an additional argument in favour of the exposition that "the glory of God," spoken of in this verse is the manna. Against the Lord . Professedly and directly against us, but indirectly and really against God, whose instruments we have been in the whole matter of the exodus. What are we?i.e. , "What power have we of our own? We have no hereditary rank, no fixed definite position. We are simply the leaders whom you have chosen to follow, because you believed us to have a commission from God. Apart from this, we are nobodies. But, if our commission is conceded, we are to you in the place of God; and to murmur against us is to murmur against Jehovah."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

ובקר וראיתם AND IN THE MORNING YE SHALL SEE [THE GLORY OF THE LORD] — Not in reference to that glory of which it stated, (v. 10) “And behold the glory of the Lord appeared in the cloud” is this said, but thus, in effect, did he say to them: In the evening ye shall know that His hand has the power to give you your desire and He will give you flesh; but not with a radiant countenance will He give it to you, because you have asked Him something that is not proper (since one can exist without eating meat), and out of a full stomach (i. e. you really have meat for you have an abundance of cattle); but the bread for which you have asked out of necessity — when it falls in the morning you will behold the glory of the radiance of His countenance (His glory), because He will make it fall for you in a manner that is indicative of His love (Mekhilta) — in the morning, whilst there is yet time to prepare it, and there shall be dew above it and dew below it as though it were carefully packed in a chest (Yoma 75b).

את תלנתיכם על ה׳ this is the same as תלנתיכם] אשר על ה׳] YOUR MURMURINGS WHICH ARE AGAINST THE LORD.

ונחנו מה (lit., and we, what?) means AND WE, WHAT ARE WE accounted (of what importance are we?),

כי תלינו עלינו THAT YOU MAKE everyone MURMUR AGAINST US — your sons, and your wives, and your daughters and the mixed multitude. — And whether I like it or not I am forced to explain the word תַלִּינוּ in the sense of “you make (people) do something”, viz., murmur (i. e. what we call the Hiphil conjugation), because of its (the ל) be eshed and because of the קרי. For if it (the ל) were weak (i. e. without a Dagesh), I would explain it in the sense of “ye do something” (our Kal), just as, (Exodus 17:3) “And the people murmured (וַיָלֶן) against Moses”, or, if there was still a Dagesh but there was no י in it, so that it could be read תִלּוֹנוּ, I would explain it as meaning “ye put yourself in a state of murmuring” (our Niphal; cf. Rashi on Exodus 15:24). Now, however, it being as it is, it must imply “you make others murmur”, just as in the case of the spies it states, (Numbers 14:36) “And they made all the congregation to murmur (וַיַּלִּינוּ) against him” (where וַיַּלִּינוּ is the same grammatical form, so far as conjugation is concerned, as תַלִּינוּ, but as it has an object, כל העדה, it cannot mean “And they murmured”, and must necessarily mean “they made the congregation murmur).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND WHAT ARE WE, THAT YE MURMUR AGAINST US. Rabbi Abraham ibn Ezra explained it as meaning: “And what power to act is there in our hands? We have only carried out what we have been commanded.” But this is not so. Rather, the sense of the verse here is similar to: What is man, that Thou art mindful of him? Eternal, what is man that Thou takest knowledge of him?, 144:3. For how little is he [man] to be accounted! And this [verse here] is an expression of humility. “For what are we that you should attribute us with bringing you out from the land of Egypt? Behold we are nothing, and our work is vanity., 41:24. And your murmurings are not against us, but against the Eternal. It is He Who has brought you out from the land of Egypt, not we.” And in the Mechilta we find. “[They said to them]: ‘Are we so distinguished that you arise and murmur against us?’” is one of humility, as explained.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.