Keluaran 17:2

17:2 So the people contended ¹  with Moses, and they said, “Give us water to drink!” ²  Moses said to them, “Why do you contend ³  with me? Why do you test ⁴  the Lord?”

Keluaran 17:7

17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, ⁵  saying, “Is the Lord among us or not?”

Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ⁶  me now these ten times, ⁷  and have not obeyed me, ⁸ 

Ulangan 6:16

Exhortation to Obey the Lord Exclusively

6:16 You must not put the Lord your God to the test as you did at Massah. ⁹ 

Mazmur 78:18

78:18 They willfully challenged God ¹⁰ 

by asking for food to satisfy their appetite.

Mazmur 78:41

78:41 They again challenged God, ¹¹ 

and offended ¹²  the Holy One of Israel. ¹³ 

Mazmur 78:56

78:56 Yet they challenged and defied ¹⁴  the sovereign God, ¹⁵ 

and did not obey ¹⁶  his commands. ¹⁷ 

Mazmur 95:9

95:9 where your ancestors challenged my authority, ¹⁸ 

and tried my patience, even though they had seen my work.

Mazmur 106:14

106:14 In the wilderness they had an insatiable craving ¹⁹  for meat; ²⁰ 

they challenged God ²¹  in the desert.

Maleakhi 3:15

3:15 So now we consider the arrogant to be happy; indeed, those who practice evil are successful. ²²  In fact, those who challenge ²³  God escape!’”

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kolose 1:9

Paul’s Prayer for the Growth of the Church

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,

Ibrani 3:9

3:9 “There your fathers tested me and tried me, ²⁷  and they saw my works for forty years.

[17:2]  ¹ 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.

[17:2]  ² 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.”

[17:2]  sn One wonders if the people thought that Moses and Aaron had water and were withholding it from the people, or whether Moses was able to get it on demand. The people should have come to Moses to ask him to pray to God for water, but their action led Moses to say that they had challenged God (B. Jacob, Exodus, 476).

[17:2]  ³ tn In this case and in the next clause the imperfect tenses are to be taken as progressive imperfects – the action is in progress.

[17:2]  ⁴ 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.

[17:7]  ⁵ sn The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try.” And the name Meribah (מְרִיבָה, mÿrivah) means “Strife”; it is related to the verb “to strive, quarrel, contend.” The choice of these names for the place would serve to remind Israel for all time of this failure with God. God wanted this and all subsequent generations to know how unbelief challenges God. And yet, he gave them water. So in spite of their failure, he remained faithful to his promises. The incident became proverbial, for it is the warning in Ps 95:7-8, which is quoted in Heb 3:15: “Oh, that today you would listen as he speaks! Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. There your fathers tested me and tried me, and they saw my works for forty years.” The lesson is clear enough: to persist in this kind of unbelief could only result in the loss of divine blessing. Or, to put it another way, if they refused to believe in the power of God, they would wander powerless in the wilderness. They had every reason to believe, but they did not. (Note that this does not mean they are unbelievers, only that they would not take God at his word.)

[14:22]  ⁶ 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 Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ⁷ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁸ tn Heb “listened to my voice.”

[6:16]  ⁹ sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).

[78:18]  ¹⁰ tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.

[78:41]  ¹¹ 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.

[78:41]  ¹² tn Or “wounded, hurt.” The verb occurs only here in the OT.

[78:41]  ¹³ 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 Lord in the book of Isaiah.

[78:56]  ¹⁴ tn Or “tested and rebelled against.”

[78:56]  ¹⁵ tn Heb “God, the Most High.”

[78:56]  ¹⁶ tn Or “keep.”

[78:56]  ¹⁷ tn Heb “his testimonies” (see Ps 25:10).

[95:9]  ¹⁸ tn Heb “where your fathers tested me.”

[106:14]  ¹⁹ sn They had an insatiable craving. This is described in Num 11:4-35.

[106:14]  ²⁰ tn Heb “they craved [with] a craving.”

[106:14]  ²¹ tn Heb “they tested God.”

[3:15]  ²² tn Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”

[3:15]  ²³ tn Or “test”; NRSV, CEV “put God to the test.”

[1:9]  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.

[1:9]  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.

[1:9]  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.

[3:9]  ²⁷ tn Grk “tested me by trial.”