KJV: And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
YLT: and saith to him, 'If Son thou art of God -- cast thyself down, for it hath been written, that, His messengers He shall charge concerning thee, and on hands they shall bear thee up, that thou mayest not dash on a stone thy foot.'
Darby: and says to him, If thou be Son of God cast thyself down; for it is written, He shall give charge to his angels concerning thee, and on their hands shall they bear thee, lest in anywise thou strike thy foot against a stone.
ASV: and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone.
| λέγει | says |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
|
| αὐτῷ | to him |
|
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| Υἱὸς | Son |
|
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
|
| εἶ | You are |
|
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| βάλε | throw |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
|
| σεαυτὸν | Yourself |
|
Parse: Personal / Possessive Pronoun, Accusative Masculine 2nd Person Singular Root: σεαυτοῦ Sense: thyself, thee. |
|
| κάτω | down |
|
Parse: Adverb Root: κάτω Sense: down, downwards. |
|
| γέγραπται | it has been written |
|
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
|
| ὅτι | - |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| Τοῖς | To the |
|
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἀγγέλοις | angels |
|
Parse: Noun, Dative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἐντελεῖται | He will give orders |
|
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: διακελεύω Sense: to order, command to be done, enjoin. |
|
| περὶ | concerning |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| χειρῶν | [their] hands |
|
Parse: Noun, Genitive Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
|
| ἀροῦσίν | will they bear up |
|
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: αἴρω Sense: to raise up, elevate, lift up. |
|
| μή‿ | lest |
|
Parse: Adverb Root: μή Sense: no, not lest. |
|
| ποτε | ever |
|
Parse: Conjunction Root: πότε Sense: when?, at what time?. |
|
| προσκόψῃς | You strike |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: προσκόπτω Sense: to strike against. |
|
| πρὸς | against |
|
Parse: Preposition Root: πρός Sense: to the advantage of. |
|
| λίθον | a stone |
|
Parse: Noun, Accusative Masculine Singular Root: λίθος Sense: a stone. |
|
| πόδα | foot |
|
Parse: Noun, Accusative Masculine Singular Root: πούς Sense: a foot, both of men or beast. |
|
| σου | of You |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
|
Greek Commentary for Matthew 4:6
The appeal to hurl himself down into the abyss below would intensify the nervous dread that most people feel at such a height. The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psalm 91:11.). So the devil quotes the Word of God, misinterprets it, omits a clause, and tries to trip the Son of God by the Word of God. It was a skilful thrust and would also be accepted by the populace as proof that Jesus was the Messiah if they should see him sailing down as if from heaven. This would be a sign from heaven in accord with popular Messianic expectation. The promise of the angels the devil thought would reassure Jesus. They would be a spiritual parachute for Christ. [source]
On their hands (so Rev.) is more correct, and gives a different picture from the A. V. in: lifted on their hands, as on a litter or platform. [source]
Reverse Greek Commentary Search for Matthew 4:6
Emphatic, meaning on the other hand, with reference to Satan's it is written (Matthew 4:6); as if he had said, “the promise which you quote must be explained by another passage of scripture.” Archbishop Trench aptly remarks, “In that 'It is written again of Christ, lies a great lesson, quite independent of that particular scripture which, on this occasion, he quotes, or of the use to which he turns it. There lies in it the secret of our safety and defence against all distorted use of isolated passages in holy scripture. Only as we enter into the unity of scripture, as it balances, completes, and explains itself, are we warned against error and delusion, excess or defect on this side or the other. Thus the retort, 'It is written again,' must be of continual application; for indeed what very often are heresies but one-sided, exaggerated truths, truths rent away indeed from the body and complex of the truth, without the balance of the counter-truth, which should have kept them in their due place, co-ordinated with other truths or subordinated to them; and so, because all such checks are wanting, not truth any more, but error? [source]
Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in Psalm 90:13 the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in Matthew 4:6. The angels did come and minister (διηκονουν diēkonoun), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert. [source]
Rev., correctly, on. See on Matthew 4:6. [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]
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]
First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, John 10:31-33), in Matthew 28:2; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι kosmos f0). [source]
First aorist middle indicative of εντελλω entellō old verb to enjoin (Matthew 4:6). To stone such Present active infinitive of λιταζω lithazō (from λιτος lithos), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (Deuteronomy 22:23.) and for a priest‘s daughter if guilty. In other cases just death was commanded (Leviticus 20:10; Deuteronomy 22:22). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin. What then sayest thou of her? “Thou then, what dost thou say?” This was the whole point, to catch Jesus, not to punish the woman. [source]
Special injunctions or charges. Compare Matthew 4:6; Mark 13:34; Hebrews 11:22. [source]
The quotation is from Isaiah 8:14. Προσκοπτω Proskoptō means to cut (κοπτω koptō) against (προς pros) as in Matthew 4:6; John 11:9. The Jews found Christ a σκανδαλον skandalon (1 Corinthians 1:23). [source]