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  • PARALLEL BIBLE - Matthew 4:5

    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - Matthew 4:5

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

    World English Bible

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

    Douay-Rheims - Matthew 4:5

    Then the devil took him up into the holy city, and set him upon 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,

    Greek Textus Receptus

    5119 ADV παραλαμβανει 3880 5719 V-PAI-3S αυτον 846 P-ASM ο 3588 T-NSM διαβολος 1228 A-NSM εις 1519 PREP την 3588 T-ASF αγιαν 40 A-ASF πολιν 4172 N-ASF και 2532 CONJ ιστησιν 2476 5719 V-PAI-3S αυτον 846 P-ASM επι 1909 PREP το 3588 T-ASN πτερυγιον 4419 N-ASN του 3588 T-GSN ιερου 2411 N-GSN

    Treasury of Scriptural Knowledge

    VERSE (5) -
    Lu 4:9 Joh 19:11

    SEV Biblia, Chapter 4:5

    Entonces el diablo le pasa a la Santa ciudad, y lo pone sobre las almenas del Templo,

    Clarke's Bible Commentary - Matthew 4:5

    Verse 5.
    Pinnacle of the temple] It is very likely that this was what was called the stoa basilikh, the king's gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth."- Ant. l. xv. c. 14. See Dr. Lightfoot on this place.

    John Gill's Bible Commentary

    Ver. 5. Then the
    devil taketh him up , etc.] This was done, not in a visionary way, but really and truly: Satan, by divine permission, and with the consent of Christ, which shows his great humiliation and condescension, had power over his body, to move it from place to place; in some such like manner as the Spirit of the Lord caught away Philip, ( Acts 8:39) he took him up, raised him above ground, and carried him through the air, into, the holy city: this was Jerusalem; for Luke expressly says, he brought him to Jerusalem , ( Luke 4:9) called so, because of the presence, worship, and service of God, which had been in it, though then in a great measure gone; and according to the common notions of the Jews, who say Jerusalem was more holy than any other cities in the land, and that because of the Shekinah. The inscription on one side of their shekels was dqh ry[ lwry , Jerusalem, the holy city f196 . Satan frequents all sorts of places; men are no where free from his temptations; Christ himself was not in the holy city, no nor in the holy temple; hither also he had him, and setteth him upon a pinnacle , or wing of the temple. In this place f197 the Jews set James, the brother of Christ, and from it cast him down headlong: this was the akron the summit, or top of it; and intends either the roof encompassed with battlements, to keep persons from falling off; or the top of the porch before the temple, which was 120 cubits high; or the top of the royal gallery, built by Herod, which was of such an height, that if a man looked down from it, he soon became dizzy f198 . The view Satan had in setting him here appears in the next verse.

    Matthew Henry Commentary

    Verses 1-11 - Concerning
    Christ's temptation, observe, that directly after he wa declared to be the Son of God, and the Saviour of the world, he wa tempted; great privileges, and special tokens of Divine favour, wil not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. I we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when draw aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus ha no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, an very daring; but he can be resisted. It is a comfort to us that Chris suffered, being tempted; for thus it appears that our temptations, is not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempte him to despair of his Father's goodness, and to distrust his Father' care concerning him. It is one of the wiles of Satan to take advantag of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with "It is written;" to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at an time we are tempted to sin. Let us learn not to take any wrong course for our supply, when our wants are ever so pressing: in some way of other the Lord will provide. 2. Satan tempted Christ to presume upo his Father's power and protection, in a point of safety. Nor are an extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage tempt men to pride and presumption. All high places are slipper places; advancements in the world makes a man a mark for Satan to shoo his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. It is possible for a man to have his head full of Scripture notions, and his mouth full of Scriptur expressions, while his heart is full of bitter enmity to God and to all goodness. Satan misquoted the words. If we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. This passage, De 8:3, made against the tempter therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempte Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptatio to the unthinking and unwary; by that men are most easily imposed upon Christ was tempted to worship Satan. He rejected the proposal with abhorrence. "Get thee hence, Satan!" Some temptations are openl wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almos overcome. We find but few who can decidedly reject such baits as Sata offers; yet what is a man profited if he gain the whole world, and los his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer being tempted, so he knew what it was to be succoured, being tempted therefore we may expect, not only that he will feel for his tempte people, but that he will come to them with seasonable relief.

    Greek Textus Receptus

    5119 ADV παραλαμβανει 3880 5719 V-PAI-3S αυτον 846 P-ASM ο 3588 T-NSM διαβολος 1228 A-NSM εις 1519 PREP την 3588 T-ASF αγιαν 40 A-ASF πολιν 4172 N-ASF και 2532 CONJ ιστησιν 2476 5719 V-PAI-3S αυτον 846 P-ASM επι 1909 PREP το 3588 T-ASN πτερυγιον 4419 N-ASN του 3588 T-GSN ιερου 2411 N-GSN

    Vincent's NT Word Studies

    5. Taketh (paralambanei). The preposition para (with, by the
    side of), implies taketh along with himself, or conducteth. It is the same word which all three evangelists use of Lord's taking his chosen apostles to the Mount of Transfiguration (Matt. xvii. 1; Mark ix. 2; Luke ix. 28).

    The holy city. Matthew alone calls Jerusalem by this name, in accordance with the general intent of his gospel to connect the old economy with the new.

    Pinnacle of the temple (to pterugion tou ierou). Pinnacle, from the Latin pinnaculum, a diminutive of pinna or penna (a wing), is a literal translation of pterugion, which is also a diminutive (a little wing or winglet). Nothing in the word compels us to infer that Christ was placed on the top of a tower or spire, which is the popular meaning of pinnacle. The word may be used in the familiar English sense of the wing of a building. Herod's temple had two wings, the northern and southern, of which the southern was the higher and grander; that being the direction in which the chief enlargement of the temple area made by Herod was practicable. That enlargement, according to Josephus, was effected by building up walls of solid masonry from the valley below. At the extremity of the southern side of the area, was erected the "royal portico," a magnificent colonnade, consisting of a nave and two aisles, running across the entire space from the eastern to the western wall. Josephus further says, that "while the valley of itself was very deep, and its bottom could scarcely be seen when one looked down from above, the additional vastly high elevation of the portico was placed on that height, insomuch that, if any one looked down from the summit of the roof, combining the two altitudes in one stretch of vision, he would be giddy, while his sight could not reach to such an immense depth." This, in comparison with the northern wing, was so emphatically the wing of the temple as to explain the use of the article here, as a well-known locality. The scene of the temptation may have been (for the whole matter is mainly one of conjecture) the roof of his portico, at the southeastern angle, where it joined Solomon's Porch, and from which the view into the Kedron valley beneath was to the depth of four hundred and fifty feet.

    The word temple (iJeron, lit., sacred place) signifies the whole compass of the sacred inclosure, with its porticos, courts, and other subordinate buildings; and should be carefully distinguished from the other word, naov, also rendered temple, which means the temple itself - the "Holy Place" and the "Holy of Holies." When we read, for instance, of Christ teaching in the temple (ieron) we must refer it to one of the temple-porches. So it is from the iJeron, the court of the Gentiles, that Christ expels the money-changers and cattle-merchants. In Matt. xxvii. 51, it is the veil of the naov which is rent; the veil separating the holy place from the holy of holies. In the account of Zacharias entering into the temple of the Lord to burn incense (Luke i. 9), the word is naov, the holy place in which the altar of incense stood. The people were "without," in the fore-courts. In John ii. 21, the temple of his body, iJeronwould be obviously inappropriate.

    Robertson's NT Word Studies

    4:5 {qen the devil taketh him} (tote paralambanei auton ho diabolos). Matthew is very fond of this temporal adverb (tote). See already #2:7; 3:13; 4:1,5. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (epi to pterugion tou hierou). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (tou hierou) here includes the whole temple area, not just the sanctuary (ho naos), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). this was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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