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, ¹  saying, “Is the Lord among us or not?”

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. ² 

Mazmur 78:18

78:18 They willfully challenged God ³ 

by asking for food to satisfy their appetite.

Mazmur 106:14

106:14 In the wilderness they had an insatiable craving ⁴  for meat; ⁵ 

they challenged God ⁶  in the desert.

Mazmur 106:1

Psalm 106 ⁷ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ⁸ 

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, ⁹  have not ceased praying for you and asking God ¹⁰  to fill ¹¹  you with the knowledge of his will in all spiritual wisdom and understanding,

[17:7]  ¹ 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.)

[6:16]  ² 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]  ³ tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.

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

[106:14]  ⁵ tn Heb “they craved [with] a craving.”

[106:14]  ⁶ tn Heb “they tested God.”

[106:1]  ⁷ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ⁸ tn Heb “for forever [is] his loyal love.”

[1:9]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.