KJV: Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
YLT: Then doth the Devil take him to the holy city, and doth set him on the pinnacle of the temple,
Darby: Then the devil takes him to the holy city, and sets him upon the edge of the temple,
ASV: Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,
| παραλαμβάνει | takes |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| διάβολος | devil |
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Parse: Adjective, Nominative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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| ἁγίαν | holy |
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Parse: Adjective, Accusative Feminine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| πόλιν | city |
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Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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| ἔστησεν | sets |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| πτερύγιον | pinnacle |
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Parse: Noun, Accusative Neuter Singular Root: πτερύγιον Sense: a wing, a little wing. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἱεροῦ | temple |
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Parse: Noun, Genitive Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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Greek Commentary for Matthew 4:5
Matthew is very fond of this temporal adverb See note on Matthew 2:7; note on Matthew 3:13; note on Matthew 4:1. 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. [source]
Literally “wing:” the English word “pinnacle” is from the Latin pinnaculum, a diminutive of pinna (wing). “The temple ” 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. [source]
The preposition παρά (with, by the side of )implies taketh along with himself, or conducteth. It is the same word which all three evangelists use of our Lord's taking his chosen apostles to the Mount of Transfiguration (Matthew 17:1; Mark 9:9; Luke 9:28). [source]
Pinnacle, from the Latin pinnaculum, a diminutive of pinna or penna (awing )is a literal translation of πτερύγιον , 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 this 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 ( ἱερόν , lit., sacred place )-DIVIDER- 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, ναός , also rendered temple, which means the temple itself - the “Holy-DIVIDER- Place” and the “Holy of Holies.” When we read, for instance, of Christ teaching in the temple ( ἱερόν )we must refer it to one of the temple-porches. So it is from the ἰερόν , the court of the Gentiles, that Christ expels the money-changers and cattle-merchants. In Matthew 27:51, it is the veil of the ναός 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 1:9), the word is ναός , the holy place in which the altar of incense stood. The people were “without,” in the fore-courts. In John 2:21, the temple of his body, ἱερόν , would be obviously inappropriate. -DIVIDER- -DIVIDER- [source]
Matthew alone calls Jerusalem by this name, in accordance with the general intent of his gospel to connect the old economy with the new. [source]
Reverse Greek Commentary Search for Matthew 4:5
Rev., better: Went out from the temple and was going on his way. The temple, ἱεροῦ , not ναοῦ : the whole of the buildings connected with the temple, all of which, including the ναός , or sanctuary, and the porches and courts, constituted the ἱερόν . See on Matthew 4:5. [source]
Rev., rightly, sanctuary. See on Matthew 4:5. Zechariah was slain between the temple proper and the altar of burnt-offering, in the priests' court. [source]
See on Matthew 4:5. The temple enclosure, not the ναός , or sanctuary. People would be tempted to carry vessels, etc., through this, in order to save a long circuit. The court of the Gentiles, moreover, was not regarded by the Jews as entitled to the respect due to the other part of the enclosure. This our Lord rebukes. [source]
Rev., led. See on παραλαμβάνει ,taketh, Matthew 4:5. [source]
See on Matthew 4:5. [source]
O ἴκου , temple, lit., house, is equivalent to ναοῦ , sanctuary (Rev.), in Matthew 23:35. The altar is the altar of burnt-offering. See on Matthew 4:5; and compare 2 Chronicles 24:18-21. [source]
See on Matthew 4:5. [source]
The sanctuary. See on Matthew 4:5. [source]
Aorist active indicative of αγω agō Matthew 4:5 has παραλαμβανει paralambanei (dramatic present). [source]
See note on Matthew 4:5. It is not easy to determine precisely what it was.From hence (enteuthen). This Luke adds to the words in Matthew, which see.To guard thee Not in Matthew 4:6 quoted by Satan from Psalm 91:11, Psalm 91:12. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the lxx. Luke repeats του διαπυλαχαι σε hoti (recitative οτι hoti after οτι gegraptai is written) after this part of the quotation. [source]
Here the future tense, will receive. Rev., therefore, much better: I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually “coming” to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he “shall see Him as He is.” The verb παραλαμβάνω is used in the New Testament of taking along with (Matthew 4:5, note; Matthew 17:1, note; Acts 16:33, note): of taking to (Matthew 1:20; John 14:3): of taking from, receiving by transmission; so mostly in Paul (Galatians 1:12; Colossians 2:6; Colossians 4:17; 1 Thessalonians 2:13, etc. See also Matthew 24:40, Matthew 24:41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself. [source]
Most commonly in the New Testament of taking one along with another. See on Matthew 4:5; see on Matthew 17:1; see on Acts 16:33. But also of accepting or acknowledging one to be what he professes to be, and of receiving something transmitted, as 1 Corinthians 11:23; Galatians 1:12, etc. Westcott thinks this latter sense is implied here; Christ having been offered by the teachers of Israel through John. Alford adopts the former sense; “expressing the personal assumption to one's self as a friend or companion.” De Wette explains to receive into the house. Godet strains a point by explaining as welcomed. De Wette's explanation seems to agree best with his own home. Here again compare the nice choice of verbs: apprehended ( κατέλαβεν ) the Light as a principle, and received ( παρέλαβον ) the Light as a person and the Master of the house. [source]
See on Matthew 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul. [source]
Or sanctuary. See on Matthew 4:5. Compare Ephesians 2:21; 2 Corinthians 6:16. [source]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
Sanctuary. See on Matthew 4:5. The more sacred portion of the structure is chosen for the figure. [source]
Or sanctuary. See on Matthew 4:5. [source]
See on Matthew 4:5. [source]
See Ezekiel 48:35. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (Philemon 3:20). “Still, his citizenship was latent: he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city” (Trench). The city is called by John, the great and holy (Revelation 21:10); by Matthew, the holy city (Matthew 4:5); by Paul, Jerusalem which is above (Galatians 4:6); by the writer to the Hebrews, the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Plato calls his ideal city Callipolis, the fair city (“Republic,” vii., 527), and the name Ouranopolis, heavenly city, was applied to Rome and Byzantium. For new ( καινῆς ), see on Matthew 26:29. The new Jerusalem is not a city freshly built ( νέα ), but is new ( καινὴ ) in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, Ἰεροσόλυμα ; in Revelation, the Hebrew and more holy appellation, ἱερουσάλημ . [source]
The sanctuary of the tabernacle. See on Matthew 4:5. [source]
Properly, sanctuary. See on Matthew 4:5. [source]
The sanctuary. Compare Revelation 11:1and see on Matthew 4:5. [source]
See on Matthew 4:5. [source]
Literally, “cast without” (second aorist active imperative of εκβαλλω ekballō not measure it Prohibition with μη mē and the first aorist active (ingressive) subjunctive of μετρεω metreō This outer court is left to its fate. In Herod‘s temple the outer court was marked off from the inner by “the middle wall of partition” Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.Forty and two months Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness. [source]
Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24. [source]
“The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem” (Swete), and not the old Jerusalem which was destroyed a.d. 70. It was called the Holy City in a conventional way (Matthew 4:5; Matthew 27:53), but now in reality because it is new and fresh (καινην kainēn), this heavenly Jerusalem of hope (Hebrews 12:22), this Jerusalem above (Galatians 4:26.) where our real citizenship is (Philemon 3:20). [source]