Matthew 4:5
New International Version
Then the devil took him to the holy city and had him stand on the highest point of the temple.

New Living Translation
Then the devil took him to the holy city, Jerusalem, to the highest point of the Temple,

English Standard Version
Then the devil took him to the holy city and set him on the pinnacle of the temple

Berean Study Bible
Then the devil took Him to the holy city and set Him on the pinnacle of the temple.

Berean Literal Bible
Then the devil takes Him to the holy city and sets Him upon the pinnacle of the temple,

New American Standard Bible
Then the devil took Him into the holy city and had Him stand on the pinnacle of the temple,

New King James Version
Then the devil took Him up into the holy city, set Him on the pinnacle of the temple,

King James Bible
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

Christian Standard Bible
Then the devil took him to the holy city, had him stand on the pinnacle of the temple,

Contemporary English Version
Next, the devil took Jesus into the holy city to the highest part of the temple.

Good News Translation
Then the Devil took Jesus to Jerusalem, the Holy City, set him on the highest point of the Temple,

Holman Christian Standard Bible
Then the Devil took Him to the holy city, had Him stand on the pinnacle of the temple,

International Standard Version
Then the devil took him to the Holy City and had him stand on the highest point of the Temple.

NET Bible
Then the devil took him to the holy city, had him stand on the highest point of the temple,

New Heart English Bible
Then the devil took him into the holy city. He set him on the pinnacle of the temple,

Aramaic Bible in Plain English
Then The Devil brought him to The Holy City, and stood him on the pinnacle of The Temple.

GOD'S WORD® Translation
Then the devil took him into the holy city and had him stand on the highest part of the temple.

New American Standard 1977
Then the devil took Him into the holy city; and he had Him stand on the pinnacle of the temple,

King James 2000 Bible
Then the devil took him up into the holy city, and set him on a pinnacle of the temple,

American King James Version
Then the devil takes him up into the holy city, and sets him on a pinnacle of the temple,

American Standard Version
Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,

Douay-Rheims Bible
Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

Darby Bible Translation
Then the devil takes him to the holy city, and sets him upon the edge of the temple,

English Revised Version
Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,

Webster's Bible Translation
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

Weymouth New Testament
Then the Devil took Him to the Holy City and caused Him to stand on the roof of the Temple,

World English Bible
Then the devil took him into the holy city. He set him on the pinnacle of the temple,

Young's Literal Translation
Then doth the Devil take him to the holy city, and doth set him on the pinnacle of the temple,
Study Bible
The Temptation of Jesus
4But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” 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.’”…
Cross References
Nehemiah 11:1
Now the leaders of the people settled in Jerusalem, and the rest of the people cast lots to bring one out of ten to live in the holy city of Jerusalem, while the remaining nine were to dwell in their own cities.

Nehemiah 11:18
The Levites in the holy city totaled 284.

Isaiah 52:1
Awaken, awaken, clothe yourself with strength, O Zion! Put on your garments of splendor, O Jerusalem, Holy City! For the uncircumcised and unclean will not again enter you.

Daniel 9:24
Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.

Matthew 27:53
After Jesus' resurrection, when they had come out of the tombs, they entered the holy city and appeared to many people.

Luke 4:9
Then the devil led Him to Jerusalem and set Him on the pinnacle of the temple. "If You are the Son of God," he said, "throw Yourself down from here.

Revelation 11:2
But exclude the courtyard outside the temple. Do not measure it, because it has been given over to the nations, and they will trample the holy city for 42 months.

Treasury of Scripture

Then the devil takes him up into the holy city, and sets him on a pinnacle of the temple,

taketh.

Luke 4:9
And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

John 19:11
Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

the holy.

Matthew 27:53
And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Nehemiah 11:1
And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities.

Isaiah 48:2
For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name.

on.

2 Chronicles 3:4
And the porch that was in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was an hundred and twenty: and he overlaid it within with pure gold.









Lexicon
Then
Τότε (Tote)
Adverb
Strong's Greek 5119: Then, at that time. From ho and hote; the when, i.e. At the time that.

the
(ho)
Article - Nominative Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

devil
διάβολος (diabolos)
Adjective - Nominative Masculine Singular
Strong's Greek 1228: From diaballo; a traducer; specially, Satan.

took
παραλαμβάνει (paralambanei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 3880: From para and lambano; to receive near, i.e. Associate with oneself; by analogy, to assume an office; figuratively, to learn.

Him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

to
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

holy
ἁγίαν (hagian)
Adjective - Accusative Feminine Singular
Strong's Greek 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.

city
πόλιν (polin)
Noun - Accusative Feminine Singular
Strong's Greek 4172: A city, the inhabitants of a city. Probably from the same as polemos, or perhaps from polus; a town.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

set
ἔστησεν (estēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2476: A prolonged form of a primary stao stah'-o; to stand, used in various applications.

Him
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

on
ἐπὶ (epi)
Preposition
Strong's Greek 1909: On, to, against, on the basis of, at.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

pinnacle
πτερύγιον (pterygion)
Noun - Accusative Neuter Singular
Strong's Greek 4419: An extremity, battlement, parapet, apex. Neuter of a presumed derivative of pterux; a winglet, i.e. extremity.

of the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

temple.
ἱεροῦ (hierou)
Noun - Genitive Neuter Singular
Strong's Greek 2411: Neuter of hieros; a sacred place, i.e. The entire precincts of the Temple.
(5) The order of the last two temptations is different in St. Luke, and the variation is instructive. Either St. Luke's informant was less accurate than St. Matthew's, or the impressions left on the minds of those to whom the mystery had been communicated were slightly different. Especially was this likely to be the case, if the trial had been (as the narratives of St. Mark and St. Luke show) protracted, and the temptations therefore recurring. St. Matthew's order seems, on the whole, the truest, and the "Get thee behind me, Satan," fits in better with the close of the conflict.

Taketh him up into the holy city.--The use of this term to describe Jerusalem (Luke 4:9) is peculiar to St. Matthew among the Evangelists, and is used again by him in Matthew 27:53. St. John uses it in Revelation 11:2 of the literal, in Revelation 21:2 of the heavenly, Jerusalem. The analogy of Ezekiel 37:1; Ezekiel 40:2, where the prophet is carried from place to place in the vision of God, leads us to think of this "taking" as outside the conditions of local motion. As St. Paul said of like spiritual experiences of his own (2Corinthians 12:2), so we must say of this, Whether it was in the body, or out of the body, we know not, God knoweth.

A pinnacle of the temple.--Better, the pinnacle. The Greek has the article. The Greek word, like "pinnacle" is the diminutive of "wing," and seems to have been applied to any pointed roof or gable. In this case, looking to the position and structure of the Temple, we may think of the point or parapet of the portico of Herod overlooking the Valley of Jehoshaphat, rising to a dizzy height of 400 cubits above it (Jos. Ant. xv. 11, 5). Our Lord's earlier visits to Jerusalem must have made the scene familiar to Him. In past years He may have looked down from that portico on the dark gorge beneath. Now a new thought is brought before Him. Shall He test the attestation that He was the beloved Son by throwing himself headlong down? Was there not a seeming warrant for such a trial, the crucial experiment of Sonship? Had not the Psalmist declared of the chosen One of God that His angels should bear Him up? This seems a far truer view than that the point of the temptation lay in the suggestion that He should work a sign or wonder by throwing Himself, in the presence of the people, from the parapet that overlooked the court of the worshippers, and so obtain power and popularity. The answer to the Tempter shows that the suggestion tended, not to vain glory, but to distrust simulating reliance. It is a somewhat curious coincidence that James the Just, the brother of the Lord, is said to have been thrown down from "the pinnacle of the Temple" into one of its courts (Euseb. H. E. ii. 23).

Verse 5. - Then the devil taketh him up. Revised Version omits "up." Matthew (παραλαμβάνει, here and ver. 8) lays stress on the companionship, and, in a sense, compulsion; Luke (ἤγαγεν, ver. 9; ἀναγαγὼν, ver. 5), on guidance and locality. Into the holy city (Luke, "into Jerusalem"). From Isaiah 52:1, the end of which verse, "There shall no more come into thee the uncircumcised and the unclean," heightens the implied contrast of the devil's presence there. (For the expression, cf. also Matthew 27:53; Revelation 11:2; Revelation 21:2, 10; also Hebrews 11, 12.) The name has remained down to the present day (El-Kuds). And setteth; and he set (Revised Version, with manuscripts). The right reading (ἔστησεν, as in Luke) is probably a trace of the basis common to the two records. Possibly, however, it may here be a merely accidental similarity with Luke (who employs the aorist throughout the section), caused by Matthew's desire to emphasize the momentariness of the devil's act. Some think that, as at the end of the temptation Christ is in the wilderness, this removal to Jerusalem is solely mental, without any motion of his body. Improbable; for to make such a temptation real, our Lord's mind must have suffered complete illusion. He must have thought that he was "on the pinnacle." On a (the, Revised Version) pinnacle of the temple (ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ) . What is exactly meant by this definite and evidently well-known term is not easy now to determine. "Some understand this of the top or apex of the sanctuary (τοῦ ναοῦ) [cf. Hegesippus, in Eusebius, 'Hist. Eccl.,' 2:23:11, 12 (Heinichen), where the Jews bid James stand, ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, and it is afterwards said that they set him ἐπὶ τὸ πτερύγιον τοῦ ναοῦ]; others of the top of Solomon's porch; and others of the top of the Royal Portico" (Thayer). Of this last Josephus ('Ant.,' 15:11. 5) makes special mention, saying, in his exaggerated style, that human sight could not reach from the top of it to the bottom of the ravine on whose edge it stood. Edersheim ('Life,' etc., 1:303) thinks that possibly the term means "the extreme corner of the 'wing-like' porch, or ulam, which led into the Sanctuary." This last would suit a possible interpretation of Daniel 9:27, as referring to a part of the temple under the name of "the pinnacle," which had been used for heathen sacrifices, probably in the worship of the sun. Cf. Revised Version margin there, with the ἐπὶ τὸ ἱερόν of Theodotion's version, and also the LXX. itself (vide Field's 'Hexapla').
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