Kejadian 21:14

21:14 Early in the morning Abraham took ¹  some food ²  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ³  and sent her away. So she went wandering ⁴  aimlessly through the wilderness ⁵  of Beer Sheba.

Keluaran 15:22-25

The Bitter Water

15:22 ⁶ Then Moses led Israel to journey ⁷  away from the Red Sea. They went out to the Desert of Shur, walked for three days ⁸  into the desert, and found no water. 15:23 Then they came to Marah, ⁹  but they were not able to drink ¹⁰  the waters of Marah, because ¹¹  they were bitter. ¹²  (That is ¹³  why its name was ¹⁴  Marah.)

15:24 So the people murmured ¹⁵  against Moses, saying, “What can ¹⁶  we drink?” 15:25 He cried out to the Lord, and the Lord showed him ¹⁷  a tree. ¹⁸  When Moses ¹⁹  threw it into the water, the water became safe to drink. There the Lord ²⁰  made for them ²¹  a binding ordinance, ²²  and there he tested ²³  them.

Keluaran 17:1-3

Water at Massa and Meribah

17:1 ²⁴ The whole community ²⁵  of the Israelites traveled on their journey ²⁶  from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. ²⁷  Now ²⁸  there was no water for the people to drink. ²⁹  17:2 So the people contended ³⁰  with Moses, and they said, “Give us water to drink!” ³¹  Moses said to them, “Why do you contend ³²  with me? Why do you test ³³  the Lord?” 17:3 But the people were very thirsty ³⁴  there for water, and they murmured against Moses and said, “Why in the world ³⁵  did you bring us up out of Egypt – to kill us and our children and our cattle with thirst?” ³⁶ 

Keluaran 17:2

17:2 So the people contended ³⁷  with Moses, and they said, “Give us water to drink!” ³⁸  Moses said to them, “Why do you contend ³⁹  with me? Why do you test ⁴⁰  the Lord?”

Kisah Para Rasul 3:9

3:9 All ⁴¹  the people saw him walking and praising God,

Mazmur 63:1

Psalm 63 ⁴² 

A psalm of David, written when he was in the Judean wilderness. ⁴³ 

63:1 O God, you are my God! I long for you! ⁴⁴ 

My soul thirsts ⁴⁵  for you,

my flesh yearns for you,

in a dry and parched ⁴⁶  land where there is no water.

Yesaya 44:12

44:12 A blacksmith works with his tool ⁴⁷ 

and forges metal over the coals.

He forms it ⁴⁸  with hammers;

he makes it with his strong arm.

He gets hungry and loses his energy; ⁴⁹ 

he drinks no water and gets tired.

Yeremia 14:3

14:3 The leading men of the cities send their servants for water.

They go to the cisterns, ⁵⁰  but they do not find any water there.

They return with their containers ⁵¹  empty.

Disappointed and dismayed, they bury their faces in their hands. ⁵² 

[21:14]  ¹ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ² tn Heb “bread,” although the term can be used for food in general.

[21:14]  ³ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ⁴ tn Heb “she went and wandered.”

[21:14]  ⁵ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[15:22]  ⁶ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

[15:22]  ⁷ tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

[15:22]  ⁸ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

[15:23]  ⁹ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

[15:23]  ¹⁰ tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

[15:23]  ¹¹ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

[15:23]  ¹² sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

[15:23]  ¹³ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

[15:23]  ¹⁴ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

[15:24]  ¹⁵ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

[15:24]  ¹⁶ tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

[15:24]  sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

[15:25]  ¹⁷ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

[15:25]  ¹⁸ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

[15:25]  ¹⁹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ²⁰ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ²¹ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ²² tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ²³ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:25]  sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

[17:1]  ²⁴ sn This is the famous story telling how the people rebelled against Yahweh when they thirsted, saying that Moses had brought them out into the wilderness to kill them by thirst, and how Moses with the staff brought water from the rock. As a result of this the name was called Massa and Meribah because of the testing and the striving. It was a challenge to Moses’ leadership as well as a test of Yahweh’s presence. The narrative in its present form serves an important point in the argument of the book. The story turns on the gracious provision of God who can give his people water when there is none available. The narrative is structured to show how the people strove. Thus, the story intertwines God’s free flowing grace with the sad memory of Israel’s sins. The passage can be divided into three parts: the situation and the complaint (1-3), the cry and the miracle (4-6), and the commemoration by naming (7).

[17:1]  ²⁵ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[17:1]  ²⁶ tn The text says that they journeyed “according to their journeyings.” Since the verb form (and therefore the derived noun) essentially means to pull up the tent pegs and move along, this verse would be saying that they traveled by stages, or, from place to place.

[17:1]  ²⁷ sn The location is a bit of a problem. Exod 19:1-2 suggests that it is near Sinai, whereas it is normally located near Kadesh in the north. Without any details provided, M. Noth concludes that two versions came together (Exodus [OTL], 138). S. R. Driver says that the writer wrote not knowing that they were 24 miles apart (Exodus, 157). Critics have long been bothered by this passage because of the two names given at the same place. If two sources had been brought together, it is not possible now to identify them. But Noth insisted that if there were two names there were two different locations. The names Massah and Meribah occur alone in Scripture (Deut 9:22, and Num 20:1 for examples), but together in Ps 95 and in Deut 33:8. But none of these passages is a clarification of the difficulty. Most critics would argue that Massah was a secondary element that was introduced into this account, because Exod 17 focuses on Meribah. From that starting point they can diverge greatly on the interpretation, usually having something to do with a water test. But although Num 20 is parallel in several ways, there are major differences: 1) it takes place 40 years later than this, 2) the name Kadesh is joined to the name Meribah there, and 3) Moses is punished there. One must conclude that if an event could occur twice in similar ways (complaint about water would be a good candidate for such), then there is no reason a similar name could not be given.

[17:1]  ²⁸ tn The disjunctive vav introduces a parenthetical clause that is essential for this passage – there was no water.

[17:1]  ²⁹ tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c).

[17:2]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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.

[17:3]  ³⁴ tn The verbs and the pronouns in this verse are in the singular because “the people” is singular in form.

[17:3]  ³⁵ tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118).

[17:3]  ³⁶ sn Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here to die, and show a lack of faith in God’s ability to provide for them.

[17:2]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.

[3:9]  ⁴¹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[63:1]  ⁴² sn Psalm 63. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.

[63:1]  ⁴³ sn According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23.

[63:1]  ⁴⁴ tn Or “I will seek you.”

[63:1]  ⁴⁵ tn Or “I thirst.”

[63:1]  ⁴⁶ tn Heb “faint” or “weary.” This may picture the land as “faint” or “weary,” or it may allude to the effect this dry desert has on those who are forced to live in it.

[44:12]  ⁴⁷ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

[44:12]  ⁴⁸ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

[44:12]  ⁴⁹ tn Heb “and there is no strength”; NASB “his strength fails.”

[14:3]  ⁵⁰ tn Though the concept of “cisterns” is probably not familiar to some readers, it would be a mistake to translate this word as “well.” Wells have continual sources of water. Cisterns were pits dug in the ground and lined with plaster to hold rain water. The drought had exhausted all the water in the cisterns.

[14:3]  ⁵¹ tn The word “containers” is a generic word in Hebrew = “vessels.” It would probably in this case involve water “jars” or “jugs.” But since in contemporary English one would normally associate those terms with smaller vessels, “containers” may be safer.

[14:3]  ⁵² tn Heb “they cover their heads.” Some of the English versions have gone wrong here because of the “normal” use of the words translated here “disappointed” and “dismayed.” They are regularly translated “ashamed” and “disgraced, humiliated, dismayed” elsewhere (see e.g., Jer 22:22); they are somewhat synonymous terms which are often parallel or combined. The key here, however, is the expression “they cover their heads” which is used in 2 Sam 15:30 for the expression of grief. Moreover, the word translated here “disappointed” (בּוֹשׁ, bosh) is used that way several times. See for example Jer 12:13 and consult examples in BDB 101 s.v. בּוֹשׁ Qal.2. A very similar context with the same figure is found in Jer 2:36-37.