Deuteronomy 6:16 — Word Study
WLCלֹ֣א תְנַסּ֔וּ אֶת־ יְהוָ֖ה אֱלֹהֵיכֶ֑ם כַּאֲשֶׁ֥ר נִסִּיתֶ֖ם בַּמַּסָּֽה׃
BSADo notlôʼ [refuse to, absolutely not] testnâçâh▸ [tempt, try] the LORDYᵉhôvâh [Yehovah, the covenant God] your Godʼĕlôhîym [Elohim, the supreme One] asʼăsher you tested Himnâçâh■ [in the same way, tried, proved] at MassahMaççâh [in the place of, the location of rebellion]
| Greek | English | Parsing |
|---|---|---|
| לֹ֣א | not | Particle |
| תְנַסּ֔וּ | you will put to [the] test | Verb, Piel, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֱלֹהֵיכֶ֑ם | God your | Noun common masculine plural construct, suffix |
| כַּאֲשֶׁ֥ר | just as | Preposition, particle |
| נִסִּיתֶ֖ם | you put [him] to [the] test | Verb, Piel, perfect second person masculine plural |
| בַּמַּסָּֽה׃ | at Massah | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not test the LORD your God as you tested Him at Massah. |
| KJV | ¶ Ye shall not tempt the LORD your God, as ye tempted him in Massah. |
| ASV | Ye shall not tempt Jehovah your God, as ye tempted him in Massah. |
| YLT | 'Ye do not try Jehovah your God as ye tried in Massah; |
| WEB | You shall not tempt Yahweh your God, as you tempted him in Massah. |
| BBE | Do not put the Lord your God to the test as you did in Massah. |
Translations agree on the meaning of תְנַסּ֔וּ as test.
The verse consists of a main command followed by a reference to a specific historical event, emphasizing the importance of the warning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָסָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 6:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Warnings Against Testing Godgenerated
Deuteronomy 6:16 is part of a series of exhortations where Moses instructs the Israelites to remain faithful to God. He recalls the incident at Massah, where the people doubted God's presence and provision. This serves as a reminder of the importance of trust and obedience to the covenant God, Yahweh, as they prepare to enter the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 4:7 | Jesus replied, “It is also written: ‘Do not put the Lord your God to the test.’ ” |
| 2 | Luke 4:12 | But Jesus answered, “It also says, ‘Do not put the Lord your God to the test.’ ” |
| 3 | Exodus 17:2–7 | 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?” |
| 4 | Numbers 20:3–4 | The people quarreled with Moses and said, “If only we had perished with our brothers before the LORD! |
| 5 | Numbers 21:4–5 | Then they set out from Mount Hor along the route to the Red Sea, in order to bypass the land of Edom. But the people grew impatient on the journey |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — תְנַסּ֔וּ, te.na.Sugenerated
The verb נָסָה (nasah) means to test or try, often with the intent to prove worth or character. In this context, it emphasizes the act of putting God to the test, which is viewed negatively.
The form here is the imperfect second person masculine plural, indicating a command directed at the Israelites. It suggests a continuous action, highlighting the seriousness of the warning against testing God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses test for תְנַסּ֔וּ.
Sentence Structuregenerated
The main verb is תְנַסּ֔וּ, you will put to test, governing the object יְהוָ֖ה, the LORD. The sentence includes a prepositional phrase indicating the place בַּמַּסָּֽה, at Massah, specifying where this testing occurred.
The structure emphasizes the command not to test God, linking it directly to the historical event at Massah, thus providing context and weight to the admonition.
Septuagint Backgroundgenerated
The Septuagint translates תְנַסּ֔וּ as ἐκπειράσεις, which means to tempt or test. This choice reflects a similar concern about the act of testing God, aligning with the Hebrew meaning.
The Greek term carries the connotation of putting someone to the test, reinforcing the warning against such behavior.
In plain words — the whole versegenerated
Deuteronomy 6:16 warns the Israelites not to test God, recalling their past failure at Massah. This serves as a reminder to trust in God's provision and commands.
Frequently Asked Questionsgenerated
To test God means to challenge His presence or faithfulness, as the Israelites did at Massah.
Testing God shows a lack of trust in His character and promises, which can lead to serious consequences.
At Massah, the Israelites questioned whether God was with them and demanded proof, which demonstrated their lack of faith.
We can apply this warning by trusting in God's promises and not demanding signs or proof of His presence.
Reflection Questionsgenerated
- In what ways have I tested God in my own life?
- How can I cultivate a deeper trust in God's provision?
- What lessons can I learn from the Israelites' experience at Massah?
- How can I encourage others to trust God rather than test Him?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 6:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe shall not tempt the Lord your God,.... By striving with him or against him, by murmuring at or complaining of his providential dealings with them, or by requiring a sign of him, or miracles to be
Read John Gill on Deuteronomy 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not tempt the LORD your God, as ye tempted him in Massah. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are oft said to tempt God, i.e. to make a trial of God, whether he be what he pretends to be, so wise as to see their sins, so just and true and powerful as to take vengeance on them for their sins, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons. See .
Read Matthew Poole on Deuteronomy 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 6:16 Ye shall not tempt the LORD your God, as ye tempted [him] in Massah.Ver. 16. Ye shall not tempt the Lord.] By prescribing to God, and "limiting the Holy One of Israel," as these men did at Massah.
Read John Trapp on Deuteronomy 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Ye shall not tempt the Lord your God.—In the LXX., “Thou shalt not tempt,” and so where our Lord used it against the tempter (Matthew 4 and Luke 4). As ye tempted him in Massah.—How did they tempt Him in Massah? By raising the unbelieving question, “Is the Lord among us, or not?” (Exodus 17:7). Even by the side of Satan upon the giddy pinnacle of the Temple, our Saviour refused to doubt the care of Jehovah. He would not throw Himself from thence into the arms of the angels to escape Satan, but “He endured as seeing Him who is invisible.” To this standard of action Israel was called in face of the powers of evil. But it was not always realised.
Read Charles John Ellicott on Deuteronomy 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Ye shall not tempt the Lord] Ye shall not provoke him by entertaining doubts of his mercy, goodness, providence, and truth. As ye tempted him in Massah.] How did they tempt him in Massah? They said, Is the Lord among us or not? Exodus 17:1-7. After such proofs as they had of his presence and his kindness, this was exceedingly provoking. Doubting God's kindness where there are so many evidences of it, is highly insulting to God Almighty.
Read AdamClarke on Deuteronomy 6 →CambridgeThe Cambridge Bible for Schools and Colleges16, 17. Another interruption by the Pl. Because of this; because the reference to Massah is hardly relevant to the context, and because the perfect, he hath commanded, is not yet true of the separate laws; these sentences seem to be a later editorial insertion. The return to the Sg. at their close is explicable by the attraction of the Sg. in Deuteronomy 6:18.
Read Cambridge on Deuteronomy 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Ye shall not tempt the Lord — This is one of the passages quoted by our Lord in the temptation in the wilderness. Matthew 4:7.
Read Daniel Denison Whedon on Deuteronomy 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not test the LORD your God as you tested Him at Massah.
You shall not tempt Yahweh your God, as you tempted him in Massah.
Do not test the LORD your God as you tested Him at Massah.
You must not put the Lord your God to the test as you did at Massah.
Tyndale line
¶ Ye shall not tempt the LORD your God, as ye tempted him in Massah.
Ye shall not tempt Jehovah your God, as ye tempted him in Massah.
Ye shall not tempt the LORD your God, as ye tempted him in Massah.
Ye shall not tempt the LORD your God, as ye tempted him in Massah.
Ye shall not tempt the Lord your God, as ye did tempt him in Massah:
Strictly literal
Ye shall not tempt Jehovah your God, as ye tempted him in Massah.
'Ye do not try Jehovah your God as ye tried in Massah;
You do not try your God YHWH as you tried [Him] in Massah.
Ye shall not tempt the Lord your God, as ye tempted him in Massah.
You will not test Yahweh your God as you tested him at Massah.
From the Latin
Thou shalt not tempt the Lord thy God, as thou temptedst him in the place of temptation.
Simplified
Don't test the Lord your God like you did at Massah.
Do not put the Lord your God to the test as you did in Massah.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree word for word on this verse. The Septuagint matches seven of the eight words from the Hebrew text, maintaining the core message of the warning.
לֹ֣א תְנַסּ֔וּ אֶת־ יְהוָ֖ה אֱלֹהֵיכֶ֑ם כַּאֲשֶׁ֥ר נִסִּיתֶ֖ם בַּמַּסָּֽה׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לא תנסו את יהוה אלהיכם כאשׁר נסיתם במסה
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 6:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine pluralHVpp2mp
מַסָּה (Massah) refers to a location in the wilderness where the Israelites tested God. It is associated with the concept of 'temptation' and is also linked to another site called Meribah. The entries consistently identify it as a place rather than a broader concept.
מַסָּה n.pr.loc. where Israel tried י׳ in the wilderness
base
H4532 מַסָּה where Israel tried י׳ in the wildernaess
4532 Maccah mas-saw'
the same as 4531; Massah, a place in the Desert:--Massah.
see HEBREW for 04531
מַסָּה (mas.sah) — Massah.
§ Massah = "temptation"
the place in the wilderness where the Israelites tested Jehovah
also 'Meribah'
Prep | N-proper — Preposition · noun properHRd/Npl
Massah
Trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah (Ex. 17:7; Deut. 6:16; Ps. 95:8, 9; Heb. 3:8).
(temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. (Exodus 16:7; Psalms 95:8,9; Hebrews 3:8)
temptation
→ An encampment of the Israelites Ex 17:7
→ See MERIBAH