78:18 They willfully challenged God 1
by asking for food to satisfy their appetite.
78:19 They insulted God, saying, 2
“Is God really able to give us food 3 in the wilderness?
78:20 Yes, 4 he struck a rock and water flowed out,
streams gushed forth.
But can he also give us food?
Will he provide meat for his people?”
78:40 How often they rebelled against him in the wilderness,
and insulted him 5 in the desert!
78:41 They again challenged God, 6
and offended 7 the Holy One of Israel. 8
95:8 He says, 9 “Do not be stubborn like they were at Meribah, 10
like they were that day at Massah 11 in the wilderness, 12
95:9 where your ancestors challenged my authority, 13
and tried my patience, even though they had seen my work.
14:1 21 Then all the community raised a loud cry, 22 and the people wept 23 that night.
1:9 For this reason we also, from the day we heard about you, 24 have not ceased praying for you and asking God 25 to fill 26 you with the knowledge of his will in all spiritual wisdom and understanding,
3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
3:9 “There your fathers tested me and tried me, 27 and they saw my works for forty years.
3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering 28 and they have not known my ways.’
1 tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.
2 tn Heb “they spoke against God, they said.”
3 tn Heb “to arrange a table [for food].”
4 tn Heb “look.”
5 tn Or “caused him pain.”
6 tn Heb “and they returned and tested God.” The Hebrew verb שׁוּב (shuv, “to return”) is used here in an adverbial sense to indicate that an earlier action was repeated.
7 tn Or “wounded, hurt.” The verb occurs only here in the OT.
8 sn The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the
9 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11).
10 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
11 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
12 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
13 tn Heb “where your fathers tested me.”
14 tn The verb וַיָּרֶב (vayyarev) is from the root רִיב (riv); it forms the basis of the name “Meribah.” The word means “strive, quarrel, be in contention” and even “litigation.” A translation “quarrel” does not appear to capture the magnitude of what is being done here. The people have a legal dispute – they are contending with Moses as if bringing a lawsuit.
15 tn The imperfect tense with the vav (ו) follows the imperative, and so it carries the nuance of the logical sequence, showing purpose or result. This may be expressed in English as “give us water so that we may drink,” but more simply with the English infinitive, “give us water to drink.”
16 tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects – the action is in progress.
17 tn The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do something that they are not sure of (such as David trying on Saul’s armor), or of God testing people to see if they will obey (as in testing Abraham, Gen 22:1), or of people challenging others (as in the Queen of Sheba coming to test Solomon), and of the people in the desert in rebellion putting God to the test. By doubting that God was truly in their midst, and demanding that he demonstrate his presence, they tested him to see if he would act. There are times when “proving” God is correct and required, but that is done by faith (as with Gideon); when it is done out of unbelief, then it is an act of disloyalty.
18 tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the
19 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
20 tn Heb “listened to my voice.”
21 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
22 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
23 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
24 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
25 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
26 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
27 tn Grk “tested me by trial.”
28 tn Grk “they are wandering in the heart.”