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Keluaran 16:22

Konteks
16:22 And 1  on the sixth day they gathered twice as much food, two omers 2  per person; 3  and all the leaders 4  of the community 5  came and told 6  Moses.

Keluaran 17:2

Konteks
17:2 So the people contended 7  with Moses, and they said, “Give us water to drink!” 8  Moses said to them, “Why do you contend 9  with me? Why do you test 10  the Lord?”
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[16:22]  1 tn Heb “and it happened/was.”

[16:22]  2 tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  3 tn Heb “for one.”

[16:22]  4 tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  5 tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  6 sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[17:2]  7 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]  8 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]  9 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]  10 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.



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