Matthew 4:7

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Matthew 4:7 in Multiple Translations

Berean Standard Bible BSB

Jesus replied, “It is also written: ‘Do not put the Lord your God to the test.’ ”

King James Version KJV

Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

American Standard Version ASV

Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God.

Bible in Basic English BBE

Jesus said to him, Again it is in the Writings, You may not put the Lord your God to the test.

Free Bible Version FBV

Jesus answered, “As Scripture also says, ‘You shall not tempt the Lord your God.’”

Geneva Bible 1599 GNV

Iesus saide vnto him, It is written againe, Thou shalt not tempt the Lord thy God.

Young's Literal Translation YLT

Jesus said to him again, 'It hath been written, Thou shalt not tempt the Lord thy God.'

World English Bible WEB

Jesus said to him, “Again, it is written, ‘You shall not test the Lord, your God.’”

Noah Webster Bible WBS

Jesus said to him, It is written again, Thou shalt not tempt the Lord thy God.

Douay-Rheims 1899 DRV

Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God.

Translation for Translators T4T

But Jesus said, “No! I will not jump down, because in another place in the Scriptures it is written {there are these words that Moses wrote}: ‘Do not try to test the Lord your God to see if he will prevent something bad from happening to you when you do something foolish!’”

Plain English Version PEV

Jesus said, “No. I will not do that. You see, God says this too. These words are in his book, ‘Don’t do something stupid just to test God.’”

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Berean Amplified Bible — Matthew 4:7

BAB

Word Study

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Matthew 4:7 Interlinear (Deep Study)

BIB

GRK εφη αυτω ο ιησους παλιν γεγραπται ουκ εκπειρασεις κυριον τον θεον σου

εφη phēmi G5346 to assert Verb-IAI-3S

αυτω autos G846 it/s/he Pron-DSM

ο ho G3588 the/this/who Art-NSM

ιησους Iēsous G2424 Joshua Noun-NSM

παλιν palin G3825 again Adv

γεγραπται graphō G1125 to write Verb-RPI-3S

ουκ ou G3756 no Particle-N

εκπειρασεις ekpeirazō G1598 to test/tempt Verb-FAI-2S

κυριον kurios G2962 lord: God Noun-ASM

τον ho G3588 the/this/who Art-ASM

θεον theos G2316 God Noun-ASM

σου su G4771 you Pron-2GS

Greek Word Study

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Greek Word Reference — Matthew 4:7

εφη phēmi G5346 "to assert" Verb-IAI-3S

To assert or declare, meaning to speak or say something, as seen in Matthew 13:29 and John 1:23. It is often used to quote someone's words or make a statement.

Definition: φημί [in LXX chiefly for נָאַם, also for אָמַר; frequently in 2-4 Mac ;] to declare, say: frequently in quoting the words of another, Mat.13:29 26:61, Luk.7:40 22:58, Jhn.1:23, al.; interjected into the recorded words (cl.), Mat.14:8, Act.23:35, al.; φησί, impersonal (Bl., § 30, 4), 1Co.6:16 (Lft., Notes, 217; but cf. Bl., l.with), 2Co.10:10 (WH, mg., φασίν), Heb.8:5; joined with syn. verb (cf. LS, see word, II, 2), ἀποκριθεὶς αὐτῷ ἔφη, Luk.23:3; before -πρός, Luk.22:70, al.; with accusative of thing(s), 1Co.10:15 10:19; accusative and inf., Rom.3:8; before ὅτι (Bl., § 70, 3), 1Co.10:19 15:50 (cf. σύν-φημι) (AS)

Usage: Occurs in 58 NT verses. KJV: affirm, say See also: 1 Corinthians 6:16; Acts 26:25; Hebrews 8:5.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

παλιν palin G3825 "again" Adv

Again or once more is what this word means. It is used in many places in the Bible, like Matthew 4:8 and John 1:35, to indicate that something is happening again or that something should be done again.

Definition: πάλιν, adv., [in LXX for שׁוּב, etc. ;] __1. of place, back, backwards (LS, see word). __2. Of time, again, once more: Mat.4:8, Mrk.2:13, Luk.23:20, Jhn.1:35 (and freq.), Act.17:32, Rom.11:23, Gal.1:9, Heb.1:6, al; pleonastically, π. ἀνακάμπτειν, Act.18:21; ὑποστρέφειν, Gal.1:17; εἰς τὸ π., 2Co.13:2; π. ἐκ τρίτου (Bl., §81, 4), Mat.26:44; ἐκ δευτέρου, Mat.26:42, Act.10:15; π. δεῦτερον, Jhn.4:54 21:16; π. ἄνωθεν ( Wis.19:6), Gal.4:9. __3. Rhetorically, again; __(a) further, moreover: Mat.5:33, Luk.13:20, Jhn.12:39, al.; __(b) in turn, on the other hand (Soph.; LXX: Wis.13:8 16:23, al.): Luk.6:43, 1Co.12:21, 2Co.10:7, 1Jn.2:8. (AS)

Usage: Occurs in 136 NT verses. KJV: again See also: 1 Corinthians 3:20; John 16:22; Hebrews 1:5.

γεγραπται graphō G1125 "to write" Verb-RPI-3S

This verb means to write or record something, like in John 8:6 where Jesus writes on the ground. It can also mean to describe or express something in writing, as seen in Luke 1:63 and Galatians 6:11.

Definition: γράφω, [in LXX chiefly for כּתב ]; __1. to scrape, graze (Hom.), and later (Hdt.) to sketch, draw. __2. to write; __(a) of forming or tracing letters on writing material: Jhn.8:[6], Gal.6:11, 2Th.3:17; __(b) to express in writing, commit to writing, record: Luk.1:63, Jhn.19:21, 22 Rev.1:11, 19 al.; of scripture as a standing authority (Deiss., BS, 112ff.), γέγραπται, it stands written (Luther), Mat.4:4, Mrk.7:6, Luk.4:8, Rom.1:17, 1Co.1:31, al.; id. before ἐν, Mrk.1:2, Act.1:20, al.; with accusative, to write of: Jhn.1:46, Rom.10:5; before περί, Mat.26:24, Mrk.14:21, Jhn.5:46; al.; with dative (WM, §31, 4), Luk.18:31; id. before ἵνα (M, Pr., 207f.), Mrk.12:19, Luk.20:28; κατὰ τ. γεγραμμένον, 2Co.4:13; γεγραμμένον ἐστί, Jhn.2:17; ἐγράφη, Rom.4:24; ἐπ᾽ αὐτῷ γεγραμμένα, Jhn.12:16; __(with) of writing directions or information, with dative of person(s): Rom.15:15, 2Co.7:12, al.; __(d) of that which contains the record or message: βιβλίον, Mrk.10:4, Jhn.21:25, Rev.5:1; τίτλον, Jhn.19:19; ἐπιστολήν, Act.23:25; ἐντολήν, Mrk.10:5 (cf. ἀπο-, ἐγ-, ἐπι-, κατα-, προ-). (AS)

Usage: Occurs in 183 NT verses. KJV: describe, write(-ing, -ten) See also: 1 Corinthians 1:19; Luke 1:63; 1 Peter 1:16.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εκπειρασεις ekpeirazō G1598 "to test/tempt" Verb-FAI-2S

To test or tempt someone, like when Satan tried to tempt Jesus in Matthew 4:7. It means to put someone to the proof or make trial of them.

Definition: ἐκ-πειράζω [in LXX: Deu.6:16 8:2, 16 Psa.78:18 (נָסָה pi.) * ;] = cl. ἐκπειράομαι, to put to the proof or test, make trial of, tempt: with accusative, of God, Mat.4:7 (LXX), Luk.4:12 (ib.), 1Co.10:9; of Christ, Luk.10:25 (Cremer, 497).† (AS)

Usage: Occurs in 4 NT verses. KJV: tempt See also: 1 Corinthians 10:9; Luke 10:25; Matthew 4:7.

κυριον kurios G2962 "lord: God" Noun-ASM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεον theos G2316 "God" Noun-ASM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — Matthew 4:7

Show Verse Quote Highlights

Context
Cross References
Matthew 4:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 4:7
Jamieson-Fausset-Brown on Matthew 4:7
Matthew Poole's Commentary on Matthew 4:7
Trapp's Commentary on Matthew 4:7
Ellicott's Commentary on Matthew 4:7
Adam Clarke's Commentary on Matthew 4:7
Cambridge Bible on Matthew 4:7
Barnes' Notes on Matthew 4:7
Whedon's Commentary on Matthew 4:7
Sermons on Matthew 4:7

Context — The Temptation of Jesus

5Then the devil took Him to the holy city and set Him on the pinnacle of the temple. 6“If You are the Son of God,” he said, “throw Yourself down. For it is written: ‘He will command His angels concerning You, and they will lift You up in their hands, so that You will not strike Your foot against a stone.’ ”

7Jesus replied, “It is also written: ‘Do not put the Lord your God to the test.’ ”

8Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory. 9“All this I will give You,” he said, “if You will fall down and worship me.”

Cross References

	Reference	Text (BSB)
1	Deuteronomy 6:16	Do not test the LORD your God as you tested Him at Massah.
2	1 Corinthians 10:9	We should not test Christ, as some of them did, and were killed by snakes.
3	Psalms 78:18	They willfully tested God by demanding the food they craved.
4	Psalms 78:41	Again and again they tested God and provoked the Holy One of Israel.
5	Hebrews 3:9	where your fathers tested and tried Me, and for forty years saw My works.
6	Exodus 17:7	He named the place Massah and Meribah because the Israelites quarreled, and because they tested the LORD, saying, “Is the LORD among us or not?”
7	Exodus 17:2	So the people contended with Moses, “Give us water to drink.” “Why do you contend with me?” Moses replied. “Why do you test the LORD?”
8	Acts 5:9	“How could you agree to test the Spirit of the Lord?” Peter replied. “Look, the feet of the men who buried your husband are at the door, and they will carry you out also.”
9	Psalms 78:56	But they tested and disobeyed God Most High, for they did not keep His decrees.
10	Psalms 106:14	They craved intensely in the wilderness and tested God in the desert.

Matthew 4:7 Summary

In Matthew 4:7, Jesus teaches us that we should not test or challenge God, but instead trust and obey Him. This means that we should not try to manipulate or control God, but rather trust in His goodness and sovereignty (Psalm 115:3, Romans 11:33-34). By trusting in God's Word and promises, we can resist temptation and live a life that honors Him. As we reflect on this verse, let us ask God to help us trust Him more fully, and to live out that trust in our daily lives (Proverbs 3:5-6).

Frequently Asked Questions

What does it mean to put the Lord to the test?

To put the Lord to the test means to deliberately challenge or provoke God to see if He will act in a certain way, which is a form of unbelief and disobedience, as seen in Deuteronomy 6:16 and Matthew 4:7.

Is it ever okay to test God?

No, the Bible clearly warns against testing God, as it is a form of pride and lack of trust in His sovereignty, and instead, we are called to trust and obey Him, as seen in Proverbs 3:5-6 and Matthew 4:7.

How does Jesus' response relate to the devil's temptation?

Jesus' response in Matthew 4:7 is a direct answer to the devil's temptation to throw Himself down from the temple, showing that Jesus will not be manipulated into sin, and instead, will trust and obey God's Word, as seen in Deuteronomy 6:16 and Psalm 91:11-12.

What can we learn from Jesus' example in this verse?

We can learn from Jesus' example the importance of trusting and obeying God's Word, even in the face of temptation, and the need to prioritize our relationship with God above all else, as seen in Matthew 4:4 and Matthew 22:37-38.

Reflection Questions

What are some ways that I might be putting God to the test in my own life, and how can I repent and trust Him instead?
How can I, like Jesus, use Scripture to resist temptation and stay faithful to God's will?
What are some areas of my life where I need to trust God's sovereignty and provision, rather than trying to manipulate or control the outcome?
How can I cultivate a deeper trust in God's Word and promises, and live out that trust in my daily life?

Gill's Exposition on Matthew 4:7

Jesus saith unto him, it is written again,.... Christ takes no notice of the false and wrong citation of scripture made by the devil, nor of any misapplication of it; but mildly replies, by opposing

Jamieson-Fausset-Brown on Matthew 4:7

Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.

Matthew Poole's Commentary on Matthew 4:7

This is written . To make an undue and unwarrantable trial of God, is to tempt God, whether the trial respecteth his power or his goodness; thus the word is used, . By this answer Christ lets the devil know that he abused Scripture in his quotation of it; such as casting of himself down, when he had a plain way to go down by the stairs, would not have been an act of faith, but presumption; not a trusting God upon his word, but a tempting of God, expressly contrary to his command, .

Trapp's Commentary on Matthew 4:7

7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Ver. 7. Jesus answered and said, It is written again] Christ rejects not the Holy Scriptures, although perversely alleged and abused by Satan, but openeth them, by laying one place to another. So did those holy Levites in Nehemiah 8:7, and St Paul in Acts 9:22. συμβιβαζων, Collatis testimoniis demonstrans. Parallel texts, like glasses set one against another, cast a mutual light. And, as the lapidary brighteneth his hard diamond with the dust shaved from itself; so must we clear hard Scriptures by others that are more plain and perspicuous. Thou shalt not tempt the Lord thy God] Trust him we must, tempt him we may not. Now God is tempted, either when men are too much addicted to the means, as Thomas; or when they reject them, as Ahaz, who refused a sign and ran to unlawful means, hiding all under this, I will not tempt God, Isaiah 7:12. Heathens could say, Admota manu invocanda est Minerva, and they noted him for a foolish carter, that when his cart stuck fast, cried to his god, and moved his lips, but not his hands to help himself. "If thou callest for knowledge," saith Solomon, "and criest for understanding"-there is prayer to God; "if thou seekest her as silver, and searcheth for her as for hidden treasures"-there is man’ s endeavour in the diligent use of the means; "then shalt thou understand the fear of the Lord, and find the knowledge of God"-there is the happy success, Proverbs 2:3-5. Ora et labora Ask and work, was an emperor’ s motto. (Reusneri Symb.) St Augustine sets it down as a vanity of his youth, that he prayed God to help him against some special sins whereunto he was strongly addicted, but should have been full sorry that God should have heard him, because he was loth to part with them. How much better was that prayer Sir Thomas Moore, Domine Deus, fac me in iis com sequendis operam collocare, pro quibus obtinendis soleo ad te orare; " Lord God, make me to bestow pains in getting those things, for obtaining whereof I use to pray unto thee."

Ellicott's Commentary on Matthew 4:7

(7) It is written again.—The words are, as already stated, from the chapter that contains one of the passages written on the phylacteries, that were probably used by our Lord Himself. As the words stand in Deuteronomy 6:16, their general meaning is specialised by an historical reference, “Ye shall not tempt the Lord thy God, as ye tempted Him in Massah.” In the history thus referred to, the sin of the people had been that they questioned the presence of God with them until they saw a supernatural proof of it. They asked, “Is Jehovah among us, or not?” and that question sprang from unbelief. To have demanded a like proof of His Father’s care now would have identified the Son of Man with a like spirit of distrust, and the history of that temptation was therefore a sufficient answer to this. Here, too, a light is thrown on the future teaching of the Christ. The lessons of the wilderness taught Him (the word may seem bold, but it is justified by Hebrews 5:8) to commit Himself absolutely to His Father’s will. We find almost an echo of what is recorded here in the words which tell us that He forbore to pray for the twelve legions of angels which the Father would have sent him (Matthew 26:53).

Adam Clarke's Commentary on Matthew 4:7

Verse 7. Thou shalt not tempt] To expose myself to any danger naturally destructive, with the vain presumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God.

Cambridge Bible on Matthew 4:7

7. Thou shalt not tempt the Lord thy God] Deuteronomy 6:16. The verse ends “as ye tempted him in Massah.” The reference to Massah (Numbers 20:7-12) shews the true meaning of the Saviour’s answer. Moses and Aaron displayed distrust in God when they tried to draw to themselves the glory of the miracle instead of “sanctifying the Lord.” Jesus will not glorify Himself in the eyes of the Jews by a conspicuous miracle. His work as the Son of Man is to glorify the Father’s name through obedience. Cp. John 12:28.

Barnes' Notes on Matthew 4:7

Jesus said unto him, It is written again - Again the Saviour replied to Satan by a text of Scripture - a passage which expressly forbade an act like this.

Whedon's Commentary on Matthew 4:7

7. It is written again — One text should limit, modify, and explain another. Promises are not to be wantonly presumed upon. They are to be interpreted in the spirit of the divine Promiser.

Sermons on Matthew 4:7

	Sermon	Description
	Christian Life - a Battleground, the (Satan's Tactics) by Warren Wiersbe	In this sermon, the speaker discusses the strategy of Satan and how to defeat him. He outlines four basic tactics that Satan uses and emphasizes the importance of understanding the
	(Basics) 11. God's Word Helps Us Overcome Satan by Zac Poonen	In this sermon, the preacher emphasizes the importance of understanding and believing in the forgiveness and acceptance offered by God through Jesus Christ. He explains that God no
	Satan's Steps in Temptation by Dwight Pentecost	In this sermon, the preacher discusses the steps of temptation that led David to disgrace and how Satan uses these same steps to lead individuals away from God's will. The preacher
	(The Word for Today) Isaiah 7:1 - Part 1 by Chuck Smith	In this sermon, Pastor Chuck Smith teaches about the significance of the word of God and the identity of Jesus Christ. He emphasizes that Jesus is Emmanuel, God dwelling among man,
	Abiding in God's Presence by Chuck Smith	In this sermon, Pastor Chuck Smith emphasizes the importance of giving thanks and showing praise to God. He encourages listeners to experience the joy and fulfillment that comes fr
	Fighting Temptation - Part 1 by Shane Idleman	This sermon focuses on the importance of seeking a fully surrendered life to God, asking for His Spirit to fill and empower believers to overcome challenges. It emphasizes the need
	2 Peter 1:1-8 by Robert F. Adcock	In this sermon, the speaker emphasizes the importance of having a renewed mind and not conforming to the ways of the world. He references Philippians 4, urging believers to fix the