Historia de la tradicin

The pericope is one of the younger formations in the Sayings Source. In my judgment it
originated relatively late without direct dependence on the Markan temptation story. It is thus a
creation of the church. Jesus himself spoke of his victory over Satan in a completely different
context (Luke 10:18*; 11:2122*). Our text is no pictorial depiction of Jesus own experience,
nor is it a report of a vision. It is designed, rather, to portray real events in mythical language.
On the one hand, a presupposition of its origin is the widespread topos of the temptation of
important religious figures (such as Buddha, Zarathustra, Heracles). Decisive on the other hand
are the communitys look back at Jesus, especially its belief that the earthly Jesus was already
Gods Son, Jesus refusal to perform heavenly signs (cf. Luke 11:2930*; Mark 8:1113*), and
his conviction that Satan has already been dethroned by Jesus activity (Luke 10:18*; 11:21
22*)
1
. Contemporary experiences may also have influenced the formulations.
2
The texts formal
conciseness suggests that it has been conceived in a single stroke. The twice-used Son of God
title may show that from the beginning it was connected to the story of the baptism and that it
interpreted Jesus divine sonship proclaimed there based on the memory of the life of Jesus
jand the communitys faith.
3

4

That means, in my judgment, that the main concern of the pericope is not the defense
against false hopes or ideas, Jewish or Christian. We cannot construct a unified background
against which our story polemicizes. The theme of the third temptation is not Jesus rejection of
world dominion but the worship of God. That does not mean that in the period before the Jewish
uprising it did not assume a critical function against the Zealots. In the first two temptations
only incidentally is the issue the rejection of ostentatious miracles and not special messianic
miracles that Jesus rejects. The idea connecting all three temptations is not the polemic against a
certain (mis)understanding of Jesus divine sonship but Jesus obedience to Gods word.

En contra del gnero midrash Hagdico

The Israel typology also does not seem to me to be the key to the entire text. It is true that
the first temptation has a certain similarity to the manna miracle and that the quotation from
Deut 8:3* clearly points to Israels situation in the wilderness. A number of different motifs
important for our text appear in the context of the quoted scripture, Deut 8:15*. Apart from
Deut 6:16*, however, there is already scarcely anything in the second temptation that is
reminiscent of Exodus 17. At any rate, one can find no type of the third temptation in Israels
history.


Gnero (narracin parentica)

This pericope is indirectly open to a parenetic interpretation. It is not created out of a need
of Christians for a model in their own temptations, for they are tempted in different ways.
However, the temptations do indeed indirectly take on a parenetic character when the obedience

1
It is therefore quite possible that an actual unusual experience of Jesus at the beginning of his way
(thus Neugebauer, Versuchung, 99 and often) gave rise to the formation of the temptation story. What is
important, however, is that the story as it exists before us today no longer reflects any kind of historical
recollection.
2
Theissen (Gospels in Context, 20812) surmises that the proskynesis that first became part of the Roman
court ceremony under Caligula may have influenced the formulation of v. 9*, esp. since during his brief
reign he installed six kings in the East (ibid., 213).
3
That it does not appear in the third temptation does not mean that it is not basic for the entire temptation
story. It is missing only because there is here no demand that the Son of God perform a miracle of proof.
Satan can hardly say: If you are Gods Son, fall on your knees and worship me! (Birger Gerhardsson,
An ihren Frchten sollt ihr sie erkennen: Die Legitimittsfrage in der matthischen Christologie,
EvTh 42 [1982] 121).
4
Luz, U., & Koester, H. (2007). Matthew 1-7 : A commentary on Matthew 1-7 (Rev. ed.). Hermeneia--a
critical and historical commentary on the Bible (148). Minneapolis, MN: Fortress Press.
shown by the Son of God to Gods word is also fundamentally demanded of Christians. All
three sentences from Deuteronomy with which Jesus responds to the devil have a basic
significance for the life of Christians beyond the concrete situation of the individual
temptations. However, they learn what is required of Christian communities not from the
content of Jesus individual temptations but from Jesus proclamation that is transmitted by the
Sayings Source.
5



Redaccin en Mateo

The focus of the testing agenda is indicated by the clause which introduces the
devils first two suggestions, If you are the Son of God. The link with 3:17 is obvious.
The special relationship with God which has just been authoritatively declared at the
Jordan is now under scrutiny. The special relationship with God which has just been
authoritatively declared at the Jordan is now under scrutiny. The following clauses do
not cast doubt on this filial relationship, but explore its possible implications: what is
the appropriate way for Gods Son to behave in relation to his Father? In what ways
might he exploit this relationship to his own advantage? The actions suggested are ones
which might be expected to put that relationship under strain. The devil is trying to
drive a wedge between the newly-declared Son and his Father.
6


Redaccin Lc y Mc
Efectivamente por ejemplo el hecho de que en Mc y en Lc se utilice el imperfecto,
denota que la intencin del demonio es romper con la comunin que exista en el
desierto entre el Hijo y el Padre.
Conclusin
La 1. Tentacin: tambin la tentacin de Esa, que cambia la primogenitura por un
plato de lentejas. Satisfaccin: Jos tentado en el sexo.
Redaccin en Mateo
Where Israel of old stumbled and fell, Christ the new Israel stood firm. It is
probably also significant that the passage of Deuteronomy from which Jesus responses
are drawn begins with the
e
ma, the text from Deut 6:45 recited daily in Jewish
worship which requires Israel to love the Lord your God with all your heart, and with
all your soul, and with all your strength; it is precisely that total commitment to God
that this wilderness experience is designed to test.
7

The story of the testing in the wilderness
8
is thus an elaborate typological
presentation of Jesus as himself the true Israel, the Son of God through whom Gods
redemptive purpose for his people is now at last to reach its fulfillment.
9


5
Luz, U., & Koester, H. (2007). Matthew 1-7 : A commentary on Matthew 1-7 (Rev. ed.). Hermeneia--a
critical and historical commentary on the Bible (150). Minneapolis, MN: Fortress Press.
6
France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New
Testament (127). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
7
The link between the temptation narrative and the
e
ma is explored by B. Gerhardsson, Testing 7179,
with the conclusion that the three temptations (in their Matthean order) represents the three elements of
Deut 6:5, heart, soul and strength, as they are expounded in m.Ber. 9:5. The first and third (the
suppression of the evil inclination and the use of mamon) can be made to fit the equation quite well, but
the second depends on the soul being understood in relation to martyrdom, and this is less easy to relate
to the second temptation which is precisely not about God calling Jesus to lose his life.
8
While the whole pericope is set in the wilderness, Donaldson, Jesus 9597, rightly points out that the
transportation of Jesus to the temple and the mountain creates in fact a series of three locations.

Tradicin

A A man is obligated to recite a blessing over evil just as he recites a blessing
over good.
B As it is said, And you shall love the Lord your God with all your heart, with
all your soul, and with all your might (Dt. 6:5).
C With all your heart[this means] with both of your inclinations, with the
good inclination and with the evil inclination.
D And with all your souleven if He takes your soul.
E And with all your mightwith all of your money.
10


Redaccin en Mateo

It will be in his passion in Jerusalem (the holy city, v. 5) that Jesus loyalty to his role
as Son of God will be supremely tested, and some features of Matthews wording link
these two episodes at the beginning and end of his story. The devils temptation will be
echoed by the crowd who call on Jesus to come down from the cross if you are the Son
of God (27:40). In 26:53 Jesus will claim, but refuse to exercise, the right to call on
legions of angels to deliver him (cf. 4:6). And the final dismissal, Away with you,
Satan, will be deployed again against Peter when he tries to dissuade Jesus, whom he
has just recognized as the Son of God, from going to the cross (16:23).
11



Para el Gnero
D. The genre of the passage is again that of haggadic midrash (see esp. Gerhardsson,
Testing). The four OT quotations are of central significance to the whole passage. The
account of Jesus testing is set forth and interpreted in terms of the quotations and by
means of a stream of rabbinic exegesis with which the author was familiar. In this way
the key items, such as Jesus own identity as Son of God, his consistent obedience to
and trust in his father, the nature of his messiahship, and the parallelism with Israels
own experience, receive theological emphasis. This does not, however, necessitate the
conclusion that the story has no historical basis. Haggadic midrash here, as elsewhere, is
not necessarily incompatible with the respect for and use of historical tradition by the
author.
12


Para la tradicin

There is furthermore a natural connection between fasting and the experience of
visions (cf. Dan 10:3; 4 Ezra 5:20; 2 Apoc. Bar.. 20:56). It should be realized, of
course, that to designate the temptations as a subjective experience does not lessen their
reality or significance. It is not impossible that the Church created the temptation
narrative for theological reasons, although the suggestion that we are to see here the

Donaldson argues that each of these (wilderness, temple, mountain) was a place where eschatological
events were expected to occur; they were thus entirely appropriate settings for the testing of the Son
and his vocation.
9
France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New
Testament (128). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
10
Neusner, J. (1988). The Mishnah : A new translation (14). New Haven, CT: Yale University Press.
11
France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New
Testament (127). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
12
Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical
Commentary (63). Dallas: Word, Incorporated.
reflection of a common motif of testing of heroes or divine figures found in other
religious contexts is highly improbable (see Klostermann). There is no reason, on the
other hand, why we may not have here a historical tradition that Jesus himself mediated
to the disciples, perhaps as a means of encouragement in the face of the testing they
were to confront.
13



Para la redaccin
Only Matthew expresses so strongly that the Spirit led Jesus into the wilderness in order
that he might be tested by the devil.
14



Para el gnero: utilizacin de la tipologa con estilo rabnico
The shift from forty years to forty days is not difficult in rabbinic typology (in the OT, cf.
Num 14:34; Ezek 4:6). Hunger (, he became hungry) is also mentioned in the
account of Israels experience (Deut 8:3), and, as Gerhardsson points out, the Hebrew , nh,
in the piel can have the special sense of cause to fast. Matthews aorist participle
(and , afterwards) puts the testing explicitly after the forty days and nights, unlike the
accounts of Mark and Luke, who set forth the entire period as a period of testing. This may
suggest that Matthew conceived of the forty days and nights as a time of communion with God
(cf. G. Kittel, TDNT 2:58). The evangelist thus reserves the actual temptations for Jesus
weakest moment.
15


4:111
Jesus Overcomes Israels Tests
The three texts from Deuteronomy (6:13, 16; 8:3) cited here (4:4, 7, 10) were
commands God gave to Israel when he tested Israel for forty years in the wilderness.
Unlike Israel of old, Jesus as Israels representative (1:1; 2:15) passes the tests. Some
scholars have compared the battle of wits between Jesus and the devil to the way
rabbinic debates were conducted. Jewish stories also praised those who endured and
passed the severest moral tests.
4:1. One of the most common recitations of Gods acts in the Old Testament was that he
led his people in the wilderness (see especially Is 63:14), where they were tested.
Although the Old Testament only rarely mentions the devil, his activity as tempter (cf.
Job 12) had come into focus much more by Jesus day. The surprising feature here for
most Jewish readers would not have been that the devil was providing temptation, but
that he was doing it in person.
4:2. Moses also fasted forty day and nights; Jesus may appear here as a new Moses, the
new lawgiver (see Mt 5:12). Israel also was in the wilderness forty years (see the
introduction to this section).
4:3. The ancients attributed this sort of feat to magicians, who claimed to be able to
transform themselves into animals and to transform other substances, like stones into
bread. Many Jewish people were also hoping for a new exodus led by a new Moses

13
Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical
Commentary (63). Dallas: Word, Incorporated.
14
Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical
Commentary (64). Dallas: Word, Incorporated.
15
Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical
Commentary (64). Dallas: Word, Incorporated.
complete with new manna, or bread from heaven. The devil wants to conform Jesus to
contemporary expectations.
4:4. The devil challenges or seeks to define Jesus sonship (4:3), against Gods Word
(3:17). But Jesus would have known the context of Deuteronomy 8:3, which he cites: he
can depend on Gods provision of manna in the wilderness because God is Jesus Father
as God was Israels (Deut 8:5).
Other Jewish circles (as evident, e.g., in the Dead Sea Scrolls and later rabbinic
texts) also used the phrase It has been written to introduce Scripture.
4:56. The holy city was a standard title for Jerusalem. The devil takes Jesus to a part
of the temple that overlooked a deep valley; a fall from there would have meant certain
death. Later rabbis acknowledged that the devil and demons could handle Scripture
expertly. Here the devil cites Psalm 91:1112 out of context; 91:10 makes clear that
Gods angelic protection (cf. Mk 1:13) is for events that befall his servants, not an
excuse to seek out such dangers. The devil phrases his temptation in standard Jewish
wisdom language (Wisdom of Solomon 2:18).
4:7. Jesus cites Deuteronomy 6:16, which refers to how the Israelites had tested God at
Massah by refusing to accept that God was among them until he wrought a sign for
them (Ex 17:7).
4:89. This realm did not technically belong to the devil (see Dan 4:32), who owned
human hearts only as a usurper. The best the devil could do would be to make Jesus the
political, military sort of Messiah most Jewish people who expected a Messiah were
anticipating.
4:1011. Deuteronomy 6:13, which Jesus cites, prohibits idolatry (see Deut 6:14), a
commandment anyone who worshiped the devil would obviously violate.
16


From critical point of view the longer temptation narrative is to be placed in the category of
haggadic midrash. The tempter bases his assertions on passages or themes from the Scriptures,
and Jesus answers with scriptural quotations.
17


Reconoce que siendo parte de la narrativa relacin al periodo anterior a la vida pblica de Jess
como more mythological in character than is usual in the synoptic traditions, and the actual
replies are unique in that Jesus speaks only in the words of Scripture.

- Cmo se realiza un Midrash? fundamentalmente que es un proceso del trabajo con la
Palabra de Dios. El pueblo tiene como centro autoritativo la Tohrah y el escriba
amplifica su contenido con explicaciones tomadas de la tradicin de los padres y con
sugerencias propias (que muchas veces son tan valiosas que se convierten en parte de la
tradicin), y que luego son sometidas a la escucha y crtica de la escuela a la que
pertenece. En los textos escritos se deja entrever sea la originalidad de cada Rab, como
la injerencia de la escuela a la que perteneca.

In the temptation pericope the term son of God is used and no the terms Messiah or Son
of man. As we shall demonstrate, it is vital to hold this fact in mind. That wich is to be put to
the test is precisely Jesus sonship: the term Son of God is the key term in the narrative.
Gerhardsson. P. 20.

16
Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New
Testament (Mt 3:17-4:10). Downers Grove, Ill.: InterVarsity Press.
17
B. Gerhardsson. The Testing of the son of God.


La narrativa de las tentaciones est ligado al Dt en 3 el hecho de que las respuestas
de Jess son tomadas de Dt 6-8. Por otro lado la imagen del desierto como lugar de la
prueba de fidelidad del pueblo a Dios y como lugar al cual Dios ha llevado al pueblo
para educarlo (El Dt es a su vez un midrash que interpreta las tradiciones del
desierto a nivel teolgico), es clave en las tentaciones. El tema Hijo de Dios se haba
convertido en un tema preferido por la reflexin de las tradiciones y la ideologa de
Israel que se auto conceba como la nacin de la alianza, el pueblo elegido y por tanto:
el hijo de Dios, en cuanto en las tradiciones del Exodo, del desierto y del Sina, Israel se
vea creado por Yahvwh, encontrado y escogido, convirtindose en su padre e Israel
un hijo: (yo ser para ellos como un padre y ellos sern como un hijo).

(Esto puede ser aplicable para el Bautismo, para LA TRANSFIGURACION) De
nuevo el tema del desierto, del Exodo, juegan un papel fundamental en la interpretacin
del trmino: Este es mi hijo amado, escuchadlo. ,
. (Luk 9:35 BGT) Notar que en la versin de Lc no se dice el agapets, sino el
elegido, una razn ms para ver que Lc ve el dicho en relacin a la alianza del xodo (por
tanto del desierto), que en relacin al sacrificio de Isaac (agapets, como se vea en muchos
aspectos dentro de la tradicin rabnica, el agapets, es Isaac: tu hijo, el que amas)
(Escuchadlo con el genitivo: quiere decir, obedecedlo).

La primera vez que Israel se llama: mi primognito (mi hijo) es en Ex 4:22:
22

23
(Exo 4:22-23 WTT)

Hos 11,1. When Israel was a Child Jer 31,1-2ss (love evarlasting of God for his people and
thats why he has chosen them. Dt 7,6 (God choses his people not because of their merits but
because he loved them so in John: no me habeis vosotros elegido (amado) sino que yo os he
elegido a vosotros ya no os llamo siervos, os llamo amigos ).

Todos estos temas del amor de Dios y su eleccin de Israel como hijo estn en relacin con el
desierto. Hos 11,3. Dt 1,31, donde Dios lleva a Israel como a su hijo. Esta caracterstica: ser hijo
de Dios se muestra de una manera especial en el Mesas (2 Sam 7,14; Sal 89,27; Sal 2,7: T eres
mi hijo amado yo te he engendrado hoy - bautismo - ). En los textos del judasmo del I siglo,
no es absolutamente clara la identificacin del mesas con el hijo de Dios en todos los textos,
pero s existe un buen soporte para tal afirmacin (florilegium fragment from Qumran (4 Q
flor). P. 23.
1 ] [

11 ] [ ] [

11 ] [
18



18
arc a art ne, ., igchelaar, E. J. C. (1997-1998). The Dead Sea scrolls study edition
(transcriptions). Vol. 2 published: Leiden ; Boston.; "This book offers fresh transcriptions of all
the relevant non-biblical texts found at Qumran, arranged by serial number from Cave 1 to
Cave 11"--Pref. (1:352). Leiden; New York: Brill.
Un estudio concienzudo del verbo masah, mostrara cmo el verbo que deriva
fundamentalmente de nasah (probar, tambin ensayar, verificar), tiene que ver el hecho de que
Israel en el desierto quiso tener una prueba de que Dios no lo abandonara, dudaba de la
fidelidad de Dios (lo acusaba de haberlos llevado all para hacerlos morir de sed). La tentacin
es esencialmente querer decirle a Dios cul es la historia que debe realizar. El pueblo sufre esta
tentacin cuando se enfrenta a la posibilidad inminente de morir de sed en el desierto; Jess
sufre la tentacin tambin de huir de la pasin (tentacin del pinculo del templo, hacer un
milagro para que aceptando el mesianismo, no tuviera que ser rechazado, ni mucho menos
llevado a la cruz) en el Getseman y en la cruz. Es muy interesante que en la oracin del Padre
Nuestro en la peticin: no nos dejes caer en la tentacin (, perfecto medio en sentido
permisivo), se utiliza la misma expresin con la cual la LXX traduce en el desierto
(), donde como lo hace notar el sal 95, la expresin va unida a . Los paralelos
con 1 Cor 10,1-11 son impresionantes: (Bautismo, paso del mar rojo, ser bautizados en la nube,
beber de la roca, comieron, bebieron, e hicieron fiesta, fornicaron, y luego tentaron a Dios) el
paralelo Exodo-Tentaciones-1 Cor es remarcable. En sntesis la expresin:
, . (Mat 6:13 BGT) es una sntesis en la que
se pide a Dios ser liberado de todas las tentaciones, pero fundamentalmente de una: dudar como Adn y
Eva de la fidelidad (del amor de Dios) y querer dirigir la propia historia segn los propios deseos y segn
la propia lgica. Aqu se podra citar tambin el pasaje de Santiago sobre la tentacin, el pasaje de San
Pablo en donde se dice que Dios no permite que seamos tentados ms all de nuestras fuerzas y toda la
literatura apcrifa, en especial la vida de Adn y Eva, sobre la lucha del hombre con el demonio como
tentador y la razn por la cual el demonio se puede llamar perfectamente: . Otro aspecto que
se puede unir a estos es el texto en el que Jess dice que no hay que tener miedo a quien puede
destruir el cuerpo, sino el alma (el trmino es muy similar el usado por San Pablo en 1 Cor
10ss), y luego el relato del enemigo fuerte que es sujetado y al cual le es quitado su botin. Todo
esto nos dice que la experiencia de Jess es en el desierto, es una experiencia sin duda que
refleja la tipologa de Israel, pero que al mismo tiempo refleja las luchas concretas que la
primitiva comunidad cristiana experimentaba, al mismo tiempo que refleja las luchas y
tentaciones que todo hombre tiene sobre la tierra, cuando pasa por momentos de desierto y de
dificultades.

Ex 17,7





Deut 6:16

Deut 9:22

Deut 33:8

Ps 95:8


Temptation.
Es el segundo trmino en importancia dentro de la narrativa de las tradiciones (25). his term
too has an unmistakable connection with the Book of Deuteronomy and with the other
passages dealing with the wilderness wandering. Jesus taken to the desert 40 days Israel
taken to the desert 40 years, to humble and test the people, as man disciplines his son.

El verbo es usado fundamentalmente para personas. Se trata de relaciones que no tienen
conocimiento cercano el uno del otro: la reina de Saba. El experimento que hacen en Babilonia
con Daniel y sus compaeros. La palabra es usada fundamentalmente cuando se habla en
relacin a la alianza.

It is important to note that Hhwh is not said to test heathen people, but only his own, the
people of his possession. When the term is used of an individual, it is always a pious man,
never and angodly one. aith is a vital element here; here faith meaning to treat Yhwh as
reliable, , . To trust him, to believe that he will faithfully and lovingly keep his
promises and honour his obligations. The old testament no only speak of a covenant
between Yhwh and his people, but also of one between Jhwh and his Anointed one (David and
his seed).
El hombre que tienta a Dios: es un pecado en el A.T. el pasaje clave para entenderlo es Ex 17,
en donde el pueblo tienta a Dios (en Masah y Meribah), preguntndose: Est Yahveh en
medio de nosotros o no?. La tentacin es injusta, porque Yahveh les ha ya dado pruebas de
su presencia en medio de ellos. (Israel tienta Dios 10 veces). La ira de Dios se enciende contra
ellos porque no creyeron ( - ) ni confiaron ( ) en Dios. Estos
pasajes explican Dt 6,16: No tentars al Seor tu Dios como lo hiciste en asah. Es
interesante la raz , que tiene que ver con lo establecido, lo firme. En el pasaje de Is 7 el rey
y el pueblo deben creer () para que sean establecidos: ().

La tentacin no es vista slo bajo el aspecto de prueba, sino que poco a poco, marcada por la
relacin de alianza entre el pueblo y Dios, y entre el Mesas (el Rey) y Dios, fue identificndose
con la educacin, no en el sentido griego de paideia, sino en el sentido mucho ms familiar del
padre que corrige a su hijo: Prov 3,11-12.
1

a

11

a

a

b

11
My son, despise not the chastening of the LORD; neither be weary of his correction:

12
For whom the LORD loveth he correcteth; even as a father the son in whom he delighteth.
(Pro 3:11-12 KJG)
A pun that the rabbis often used deserves mention. The verb that means to test, but also
can mean to exalt. In the latter case is often glides over into a homonymous verb which
also sometimes means to exalt. (p. 34) Ver . Jastrow.

The presence of the Spirit a the time of the desert wandering is a popular motif in the targums
and midrasehs. It is said that all Israelites, including the babes yet in ther mothers wombs, were
filled with the Spirit and consciuous of their filial relationship to God, during the progress though
the sea and the wilderness. (Targ. Jerusah and Ex 15,2, Mek Shirata 1,1 ff, Ex R 23,2, Midr The
68, 14, b. Sota 30 b, 31 a, b Ket 7 b etc.

El corazn es la sede de las pasiones, pero tambin es la sede el amor de Dios. En el judasmo
el hombre justo es el hombre con un corazn recto, que no es doble, entero. Por otro lado, el
malvado tiene corazn inclinado hacia la maldad y por esto es doble (fariseo), de ah que el
corazn sea escrito con dos bet , como tambin cuando Dios creo al hombre se usa la
expresin la doble yod es un indicio segn los rabinos de esta doble naturaleza o
inclinacin. P. 50. Nota. Billerbeck, Komm 2 (1924). 466f. De ah la combinacin con corazn
de piedra que debe ser cambiado por el corazn de carne, y la circuncisin del corazn de Jer
4,4; 9,25, que tiene eco en la literatura de Qumrn donde se habla de la circuncisin de las
inclinaciones del corazn, o inclusive la frase: la circuncisin de la inclinacin. 1Qs 5:5. (El
pueblo en el desierto se muestra como un pueblo con el corazn endurecido Ez 2,3.7. La
traduccin de Ediciones San Paolo del v.5 refleja el Sal 95, como de por s lo hace tambin el
vocabulario Magari ascoltassero e la smettessero! Ma sono una casa ribelle. Per dovranno
riconoscere che un profeta sta in mezzo a loro. (Eze 2:5 IEP).
From the wealth of literatura dealing with the religious ideas about Jerusalem, Sion and Temple,
the following may be named: J. Jeremias, Golgotha (1926); R. Patai, Man and Temple (1947);
M.-J. Congar, Le mystre du Temple (Lect. Div. 22, 1958)

El Salmo 91 hace parte de la tradicin segn la cual el templo sera el lugar de proteccin de
Dios, porque all est su presencia.

This salm 91, contains too many images in common with teh other psalms about protection in
the temple for the rabbis to forget that it too was a temple psalm (see Mir The 91); but they
also associated it with the desert wandering (Midr Teh 91). This will not surprise us in view of
the background we ha already considered (la proteccin recibida por el pueblo de Dios en el
desierto a travs de la tienda de la reunin, el tabernculo donde habitaba su shekina).
Protection during the wilderness period and protection in the temple were portrayed with the
same imagery. Innumerable associations link these two themes together, principally of course
the basic theme: the covenant son is assured of protection against all dangers. El salmo era
adscrito a Moiss.

Gerhardsson sugiere que la expression , debe ser entendida a partir del
sinnimo que es la traducci del hebreo (alas) y sugiere que la tentacin tenga que
ver con el salmo 91 : bajo sus alas te refugiaras p. 59. Otro aspecto muy interesante es que
este lugar est relacionado con el martirio de James (con el cual existen varios lazos de
conexin). As, sera la disposicin de Jess de perder su vida si esa era la voluntad de Dios, ya
que este era el lugar de las ejecuciones de aquellos que eran lanzados o apedreados.
Riessenfelds exposition of the second temptation, Le caractre messianique. Pp.59-61. The
author points out here that the subject of this section is precisely the avoidance of death.

3a tentacin: Moiss atacado por el demonio (en Sifre Deut 228). En Dt 12,2ss. Se advierte a
Israel de no seguir las costumbres cananeas de hacer altares en las altas montaas y seguir sus
idolatras. En Dt 13,2, un profeta puede venir haciendo grandes signos para hacer desviar a
Israel hacia la idolatra (tentarlo). San Pablo recuerda que la idolatra es un pecado relacionado
con el desierto. 1 Cor 10ss. (El episodio del Becerro de oro). En Dt 32,17: la idolatra y la
adoracin al demonio son puestos en el mismo plano.

Las tentaciones en relacin al Shema:
Son muchos los textos fundamentalmente, el citado anteriormente M.baraita. Amar a Dios con
todo el corazn (segn los rabinos) es amarlo con las dos inclinaciones, la del bien y la del mal.
Amarlo con toda el alma es estar dispuesto a dar la vida por El (l, puede ser entendido como
neutral, por causa del amor a Dios, por las circunstancias que esto conlleva). Los rabinos
apoyaban esta interpretacin en el salmo 44, 22: Yea, for thy sake are we killed all the day
long; we are counted as sheep for the slaughter. (Psa 44:22 KJG), que es citado explcitamente
por San Pablo en Rom 8,36, en medio del himno del amor de Dios. Ciertamente si amo a Dios
con toda el alma, es porque l me ha amado, porque soy Hijo de Dios, y a imagen de
Jesucristo estoy dispuesto a dar mi vida por ese amor, porque s que mi vida no se destruir,
porque Dios es fiel. Aqu recurre toda la teologa de la alianza, de la nueva alianza, porque en
el fondo es el centro de los mandamientos, no ya como una obligacin, sino como una
consecuencia de haber recibido el Espritu de verdaderos hijos.

Our narrative is one piece throughout. It cannot be regarded as a secondary composition, in
which separate logia have been incorporated into some specially constructed framework. The
one who composed the framework also formulated the questions and selected the
quotations.

Citaciones segn las cuales no ha sido Dios quien tienta sino el demonio: 2 Sam 24,1 (David y el
senso, aqu inspirado por Dios); 1 Cro 21,1 (inspirado por el diablo); Ex 4,24 (Dios quiere matar
a Moiss. En el Targm y en la LXX e sel angel del Seor; en Jub 48,3 es el prncipe de los
demonios (Mastma); Jub 17,16;23,12 , es Mastma quien hace tentar a Abraham, como en
Job, tambin en b. Sanh. 89b. Lo mismo se puede decir de los dos miembros de la ltima
peticin del Padre Nuestro (Mt 6,13).

Column 2 mentions Solomon and may have contained a list of types of demons, such as
spirits of the angels of destruction, spirits of the bastards (i.e., the spirits of the
Giants, the dead offspring of the Watchers), demons, Lilith, howlers, and
yelpers.
19




19
Collins, A. Y., Attridge, H. W., & Attridge, H. W. (2007). Mark : A Commentary on the Gospel of
Mark. Hermeneia--a critical and historical commentary on the Bible (152). Minneapolis:
Fortress Press.