€. μμ. ἐπείνασε.
89
3. καὶ πρ d 6 πειρ. as a subst. in
θὼν αὐτῷ δ *6 πειράζων εἶπεν," “Ei υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ x Thess.
λίθοι οὗτοι ἄρτοι γένωνται.
‘Ot ἐπ᾽ ἄρτω µόνω Lycerar* ἄνθρωπος, ἀλλ᾽ ἐπὶ
”» κπορευοµένῳ διὰ στόματος Θεοῦ.
ἐ 5 διάβολος eis τὴν 5ἁγίαν πόλιν, καὶ ἵστησιν
1 τεσσερ. both places in NBCL.
2 reroap. before νυκτας in ND (Tisch.).
4. Ὁ δὲ ἀποκριθεὶς εἶπε, “ aloes ep e Cy. Bite ix.
ὶ ὅ παντὶ "ῥήματις ch, XVii. 1.
π. again 5. Τότε Γπαραλαμβάνει αὐτὸν cor η 6 53. Rev.
αὐτὸν ἐπὶ τὸ XL 2.
3898 omit this αυτω and ΦΜΒΓ insert one after ειπεν (D with καν pete ειπεν).
«ΝΒΟΡ, etc., insert ο before ανθρωπος.
5 CD have εν; επι in Sept. and retained by Tisch. and W.H.
5 εστησεν in NBCDZ 1, 33, 209 (Tisch.,
to παραλαμβανει.
the line of separation between the divine and the diabolic was not so carefully de- fined. In2 Sam. xxiv. 11 God tempts David to number the people; in 1 Chron. xxi. 1 it is Satan.—ver. 2. καὶ νησ- τεύσας. The fasting was spontaneous, not ascetic, due to mental preoccupation. In such a place there was no food to be had, but Jesus did not desire it. The aorist implies that a period of fasting pre- ceded the sense of hunger. The period of forty days and nights may be a round number.—éretvacev, He at last felt hunger. This verb like διψάω contracts in a rather than η in later Greek. Both take an accusative in Matt. v. 6.
Vv. 3-4. First temptation, through hunger. Ver.3. προσελθὼν, another of the evangelist’s favourite words, implies that the tempter is conceived by the narrator as approaching outwardly in visible form.—eizé ἵνα: literally ‘‘ speak in order that”. Some grammarians see in this use of tva with the subjunctive a progress in the later Macedonian Greek onwards towards modern Greek, in which va with subjunctive entirely supersedes the infinitive. Buttmann (Gram. of the .N. T.) says that the chief deviation in the N. T. from classic usage is that tva appears not only after complete predicates, as a statement of design, but after incomplete predicates, supplying their necessary complements (cf. Mk. vi. 25, ix. 30). εἰπὲ here may be classed among verbs of commanding which take ἵνα after them.—ot λίθοι οὗτοι, these stones lying about, hinting at the desert character of the scene.— ἄρτοι γέν., that the rude pieces of stone may be turned miraculously into loaves. Weiss (Meyer) disputes the usual view that the temptation of Jesus lay in the
W.H.). The reading in T. R. conforms
suggestion to use His miraculous power in His own behoof. He had no such power, and if He had, why should He not use it for His own benefit as well as other men’s? He could only call into play by faith the power of God, and the temptation lay in the suggestion that His Messianic vocation was doubtful it God did not come to His help at this time. This seems a refinement. Hunger represents human wants, απᾶ the question was: whether Sonship was to mean exemption from these, or loyal acceptance of them as part of Mes- siah’s experience. At bottom the issue raised was selfishness or self-sacrifice. Selfishness would have been shown either in the use of personal power or in the wish that God would use it.—Ver. 4. ὁ δὲ ἀποκ. εἶπεν: Christ’s reply in this case as in the others is taken from Deuteronomy (viii. 3, Sept.), which seems to have been one of His favourite books. Itshumane spirit, with laws even for protecting the animals, would com- mend it to His mind. The word quoted means, man is to live a life of faith in and dependence on God. Bread is a mere detail in that life, not necessary though usually given, and sure to be supplied somehow, as long as it is desir- able. Ziv ἐπὶ is unusual, but good Greek (De Wette).