Temptation has two separate meanings.诱惑，有两个独立的意义。 One is as any attempt to entice one into evil.一个是作为任何企图诱使一到邪恶。 The other represents a testing which aims at spiritual good (Gen. 3:5; 22:1,2).其他代表一个测试的目的是在精神良好（创3时05分; 22:1,2 ） 。
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Temptation is the act of tempting or the state of being tempted.诱惑是行为的诱惑或国家被诱惑。 In the OT the specific verb indicating the act of tempting is the Piel form nissa.在该酒店的具体动词，表示行为的诱惑是nissa掌上形式。 In I Sam.在I萨姆。 17:39 the word is used of proving or testing armor. 17时39分词是用来证明或测试的盔甲。 In Gen. 22:1 nissa characterizes God's command to Abraham to offer Isaac as a burnt offering in the land of Moriah.在将军22时01 nissa的特点上帝的命令，石礼谦提供艾萨克作为燔祭，在土地的莫利亚山。 A similar use of the term in application to God's testing of men is found in Exod.类似一词的使用中的应用，以上帝的测试，发现男子是在exod 。 16:4; 20:20; Deut. 16时04分; 20时20分; deut 。 8:2, 16; 13:3; II Chr. 8时02分，第16条; 13时03分;二，人权委员会。 32:31; Ps. 32:31 ;的PS 。 26:2; etc. Related to this sense of the term is that which is given to it when it is applied to the terrible and wonderful acts of God against Egypt (Deut. 4:34). 26:2 ;等有关这个意义上的任期是，这是给它时，将它应用到可怕的和美好的行为，上帝对埃及（申命记4时34分） 。
The same technical term is applied to those acts of men which challenge God to demonstrate his veracity and justice.同样的技术来说，是适用于这些行为的男子，其中的挑战上帝，以显示其真实性和正义。
The term nissa is rarely, if ever, applied in the OT to Satan's act of enticing men to sin.任期nissa是很少，如果以往任何时候都适用于该酒店撒但的行为，诱人的男子单。 Nevertheless, the essence of temptation in this sense is clearly revealed in the account of the fall and in the record of Satan's role in the affliction of Job (Gen. 3:1-13; Job 1:1-2:10).不过，实质的诱惑，在这个意义上是清楚显示在该帐户的下降，以及在记录撒旦的角色，在痛苦的就业（创3:1-13 ;就业1:1-2:10 ） 。 Eve tells God, "The serpent beguiled me (hissiani), and I did eat" (Gen. 3:13; cf. exapatao in II Cor. 11:3; I Tim. 2:14).前夕，告诉上帝， “蛇beguiled我（ hissiani ） ，我没有吃” （创3时13分;比照exapatao在二，肺心病。 11时03分，我添。 2时14分） 。 Deception plays an important part in satanic temptation.欺骗扮演一个重要组成部分，在撒旦的诱惑。 Satan avoids making a frontal attack immediately on God's probationary command and its threatened penalities.撒旦避免作出正面攻击，立即对上帝的见习指挥和其威胁penalities 。 Instead, he sows the seeds of doubt, unbelief, and rebellion.相反，他播下的种子，毫无疑问， unbelief ，以及叛乱。 The temptation of Eve is typical.诱惑前夕，是典型的。 She is made to feel that God has unwisely and unfairly withheld a legitimate objective good from man.她是觉得上帝不明智和不公平的隐瞒一个合法的目标，良好的从人。 In Job's trials the strategy is different, but the end sought is the same, the rejection of God's will and way as just and good.在就业的审判策略不同，但最终要求是相同的，拒绝上帝的意志和方式，公正和良好的。
The NT reflects the translation of nissa with ekpeirazo, etc., in the LXX (Matt. 4:7; I Cor. 10:9; Heb. 3:8-9).新台币反映了翻译nissa与ekpeirazo等，在lxx （ matt. 4时07分，我肺心病。 10时09分; heb 。 3:8-9 ） 。 In these passages the sinful tempting of God is referred to by way of the OT.在这些通道，该罪孽深重的诱人的上帝是指透过该酒店。 However, the same sense is employed by Peter in connection with the sin of Ananias and Sapphira (Acts 5:9) and the prescriptions to be given to Gentile Christians (Acts 15:10).然而，同样的感觉是受雇于黄匡源在涉嫌与单仲偕的ananias和sapphira （行为的5点09分）和处方须考虑詹蒂莱基督徒（使徒15时10分） 。
The additional use of peirazo and related forms is complex.额外的使用peirazo和相关的形式是复杂的。 The words may refer to exterior circumstances which try the believer's faith and are designed to strengthen that faith (James 1:2; I Pet. 1:6).话可参考的外部情况下，尝试信徒的信仰和旨在加强信仰（詹姆斯1:2 ，我的宠物。 1:6 ） 。 Although these circumstances are held to be under the absolute control of God, the explicit causal ascription of them to God is not prominent.虽然这些情况下，举行下的绝对控制上帝的，明确的因果关系的归属，他们向上帝是不突出。 Perhaps some reasoning by analogy is permissible here.也许有人通过类比推理是可以容许在这里。 Paul, eg, recognizes that his "thorn in the flesh" is under God's sovereign control (II Cor. 12:8-9).郑明训，例如，认识到他的“眼中钉，肉中刺” ，是根据上帝的主权控制（二肺心病。 12:8-9 ） 。 But the "thorn" is "a messenger of Satan" (vs. 7).但“眼中钉”是“信使撒旦” （对7 ） 。 The same phenomenon may be viewed from two aspects.同样的现象可能会从两个方面的问题。 The peirasmon is a trial of one's faith controlled and, even in some sense, sent by God.该peirasmon是一个审判一个人的信仰和控制，甚至在一定意义上，发出的上帝。 But God is not the author of the prompting to sin that such trial seems to bring with it.但上帝不是作者的提示单仲偕认为，这样的审判，似乎把它。 The believer may rejoice in trial because he detects God's good purpose in it (James 1:2-4, 12).信徒可能庆幸在审判，因为他发现上帝的良好目的，在IT （詹姆斯1:2-4 ， 12 ） 。 But the subjective use of trying situations, the internal incitement to sin in connection with trials and testings, is not and cannot be the work of God Enticement to sin and to impatient rebellion is the work of Satan (I Pet. 5:8-9; Rev. 2:9; cf. I Thess. 3:5).但主观的使用尝试的情况下，内部煽动单仲偕在结合试验和测试，是不是不能工作，上帝的诱惑，以单仲偕和不耐烦的叛乱是撒旦的工作（我的宠物。 5:8-9 ;牧师2时09分;比照，我thess 。 3时05分） 。 In this he is immensely aided by the deceptive power of epithymia, lust, in the old nature (James 1:14-15).在这方面他是极大的资助，由欺骗性的权力epithymia ，欲望，在旧的性质（詹姆斯1:14-15 ） 。 While Satan's role in temptation is usually assumed rather than stated, in I Cor.而撒旦的诱惑的作用通常是假定，而不是说明，在I肺心病。 7:5 Paul explicitly warns Christians to observe his charge with respect to marital relationships, "that Satan tempt you not because of your incontiency" (cf. Matt. 4:1; Mark 1:13; Luke 4:2). 7时05分保罗明确警告基督徒的观察，他负责与尊重，婚姻关系， “撒旦诱惑你，不是因为您的incontiency ” （见马特。 4时01分;马克1时13分;路加福音4:2 ） 。
Jesus teaches the disciples to pray, "And bring us not into temptation, but deliver us from the evil one" (Matt. 6:13), and the Bible is replete with warnings to be watchful because of the ever-present danger of falling into temptation (Luke 22:40; Gal. 6:1; I Pet. 5:8-9).耶稣教导门徒祈祷， “为我们带来不到的诱惑，但我们提供从邪恶一” （ matt. 6时13分） ，和圣经充斥着警告，要警惕，因为不断的危险下降到诱惑（路加福音22时40分; GAL的。 6:1 ，我的宠物。 5:8-9 ） 。 But the Bible assures the believer that God will make a way of escape from temptation (I Cor. 10:13), and that "the Lord knoweth how to deliver the godly out of temptation ..."但圣经保证了信徒，上帝会作出的一种方式逃避的诱惑， （我肺心病。 10时13分） ，以及“主knoweth如何提供正直出来的诱惑… … ” (II Pet. 2:9a). （二宠物。 2时09分） 。
Jesus was repeatedly "tempted" by the Jewish leaders (Mark 8:11; etc.).耶稣曾多次“诱惑” ，由犹太领导人（马克8时11分;等） 。 But these temptations were designed either to force Jesus to prove his messiahship in terms of the preconceptions of his enemies or to compel him to show himself incapable of being a true rabbi (Luke 10:25) or to cause him to make self-incriminating statements (Mark 12:15; cf. Luke 23:2).但这些诱惑，设计要么迫使耶稣证明他messiahship在条款的成见，他的敌人，或迫使他，以显示自己的能力，作为一个真正的拉比（路加福音10时25分）或造成他作出自我incriminating报表（马克12时15分;比照卢克23时02分） 。
Very likely Jesus was subject to temptation throughout his ministry (cf. Luke 4:13; 22:28).很可能耶稣受到诱惑，他在整个部（参见路加福音4时13分; 22时28分） 。 But the great temptation is the crucial temptation in redemptive history (Matt. 4:1, and parallels).但伟大的诱惑是关键的诱惑，在救赎的历史（ matt. 4时01分，和平行） 。 This temptation confronts one with the question, How could the sinless Son of God be really tempted?这种诱惑所面临的一个问题，如何能sinless上帝的儿子，真正的诱惑？ Granted that appeal could be made to legitimate desires in his human nature, what force could temptation have on a divine person who cannot be tempted?理所当然地认为上诉可作出合法的欲望在他的人性，是什么力量可以诱惑，有对神的人，谁可以不受到诱惑？ Efforts to solve the problem run the risk either of impairing the "without sin" of Heb.努力解决问题的运行风险的任何损害“没有罪” heb 。 4:15 or of making the temptation unreal. 4时15分，或作出的诱惑，虚幻的。 Our understanding of the matter is beclouded by the fact that our awareness of being tempted immediately involves us in at least a momentary inclination to yield to the temptation.我们了解的问题是beclouded由一个事实，即我们的意识正在诱惑，立即牵涉到我们中至少有一时的倾向屈服的诱惑。 This was not true of Jesus, and yet the temptation was real, so that he is able to "succor them that are tempted" (Heb. 2:18).这是不正确的耶稣，但诱惑是真实的，所以他能“救济他们，是诱惑” （希伯来书2时18分） 。
The necessity of the temptation in view of Adam's fall is evident.必要性的诱惑，鉴于亚当的下降是显而易见的。 Jesus triumphed over Satan with his immediate and obedient use of the word of God.耶稣战胜撒旦，他立即和听话的使用神的话语。 He thereby proved that he was qualified to be the "last Adam."他从而证明他是有资格成为“最后亚当” 。 "To this end was the Son of God manifested, that he might destroy the works of the devil" (I John 3:8b). “为此目的，是上帝的儿子表现，他可能会破坏工程的魔鬼” （约翰3点08分b ）款。
CG
Kromminga的CG kromminga
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
L. Berkhof,
Systematic Theology, 219-26; H. Seesemann, TDNT, VI, 23ff.; W. Schneider, et
al., NIDNTT, III, 798ff.; RC Trench, Synonyms of the NT; P. Dobble,
"Temptations," ExpT 72:91ff.; E. Best, The Temptation and the Passion; WJ
Foxell, The Temptation of Jesus; C. Ullmmann, The Sinlessness of
Jesus.研究，伯克霍夫，系统神学， 219-26 ;每小时seesemann ， tdnt ，六， 23ff 。 ;瓦特施奈德，等人，
nidntt ，三， 798ff 。 ;钢筋混凝土壕沟，同义词的新台币;页dobble “诱惑， “ expt 72:91以后。 ; e.最好的，诱惑和激情;
WJ通信公司福克塞尔，诱惑耶稣;长ullmmann ，清白的耶稣。
Temptation.诱惑。
(1.) Trial; a being put to the
test. （ 1 ）审判;受到考验。 Thus God "tempted [Gen. 22:1; RV, 'did
prove'] Abraham;" and afflictions are said to tempt, ie, to try, men (James 1:2,
12; comp. Deut. 8:2), putting their faith and patience to the
test.因此，以神之名“的诱惑[将军22时01分;风疹病毒， '证明' ]亚伯拉罕; ”苦难是说，诱惑，即尝试，男子（詹姆斯1时02分，
12岁;可比。 deut 。 8:2 ） ，把他们的信仰和耐心的考验。 (2.) Ordinarily, however, the word
means solicitation to that which is evil, and hence Satan is called "the
tempter" (Matt. 4:3). （ 2 ）通常，然而，这个词意味着招即是邪恶的，因此，撒旦是所谓的“ tempter ” （
matt. 4:3 ） 。
Our Lord was in this way tempted in the wilderness.我们的主是在这样的诱惑下，在旷野中。 That temptation was not internal, but by a real, active, subtle being.这诱惑是不是内部，而是由一个真正的，积极的，微妙的福祉。 It was not self-sought.这是不是自封的要求。 It was submitted to as an act of obedience on his part.这是提交给作为的行为服从于他的一部分。 "Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words" (Matt. 4:1-11). “基督是主导，带动一个无形的个人力量膛他一定的暴力行为是在暗示： ” （ matt. 4:1-11 ） 。 The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (qv), "a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho."现场的诱惑，我们的主是普遍假定已堆积如山的quarantania （请参阅） ， “高和险峻的岩石墙， 1200年或1500英尺以上的平原西部的约旦，杰里科附近” 。
Temptation is common to all (Dan. 12: 10; Zech. 13:9; Ps. 66:10; Luke 22:31, 40; Heb. 11:17; James 1:12; 1 Pet. 1:7; 4:12).诱惑是共同所有（ dan. 12 ： 10 ;撒加利亚13时09分;的PS 。 66:10 ;卢克22时31分， 40个; heb 。 11时17分;詹姆斯1时12分;一宠物。 1时07分; 4 ： 12 ） 。 We read of the temptation of Joseph (Gen. 39), of David (2 Sam. 24; 1 Chr. 21), of Hezekiah (2 Chr. 32:31), of Daniel (Dan. 6), etc. So long as we are in this world we are exposed to temptations, and need ever to be on our watch against them.我们读到的诱惑，约瑟夫（创39 ） ，大卫（ 2萨姆。 24 ;一人权委员会。 21 ） ， hezekiah （ 2人权委员会。 32:31 ） ，丹尼尔（ dan. 6 ）等，只要正如我们在这个世界上，我们接触到的诱惑，需要以往任何时候都必须对我们的观赏对付他们。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
In the Catholic translation of the Bible, the word "temptation" is used in various senses, the principal of which are the following:在天主教的翻译圣经，单词“诱惑”是用在各种感官，主要的是以下几点：
the act of testing or trying (Deuteronomy 4:34; Tobit 2:12; Luke 22:28; etc.);该法的测试或试图（申命记4时34分; Tobit回归2时12分;卢克22时28分;等） ;
enticement to evil (Matthew 26:41; 1 Corinthians 10:13; etc.); the state of being tempted (Matthew 6:13; Luke 4:13; etc.); that which tempts or entices to evil (James 1:12; 2 Peter 2:9; etc.); the name of a place (Exodus 17:7; Deuteronomy 6:16; etc.)诱惑，向邪恶（马太26:41 ;哥林多前书10时13分;等） ;国家被诱惑（马太6时13分;路加福音4时13分;等） ;那些诱惑或引诱邪恶（詹姆斯1 ： 12月2彼得2时09分;等） ;的名称，一个地方（出埃及记17时07分;申命记6时16分;等）
Taken in an unfavourable sense as denoting enticement to evil, temptation cannot be referred directly to God or to Christ, so that when we read in Gen., xxii, 1, for instance, "God tempted Abraham", and in John, vi, 6, "Hoc autem dicebat tentans eum", literally: "This He [Jesus] said tempting him [Philip]", the expressions must be taken in the sense of testing, trying.采取在不利的意义指的诱惑，以邪恶，诱惑，不能直接提到上帝或基督，所以，当我们在阅读中将， 22 ， 1 ，举例来说， “上帝的诱惑，石礼谦” ，并在约翰，六， 6 ， “特别autem dicebat tentans eum ” ，从字面上来看： “这，他对众人说，诱惑他[弘] ” ，表达必须采取的意识测试，尝试。 According to St. James (i, 12 sqq.), the natural source of man's temptations is concupiscence, or that proneness to evil which is the result of the fall of Adam, and which remains in human nature after baptismal regeneration, and even though the soul is in the state of sanctifying grace (cf. Romans 8:1).据圣雅各福群会（我12 sqq ） ，天然源人的诱惑是concupiscence ，又或易邪恶，这是由于秋季亚当，这仍然是在人性的洗礼后，再生的，即使灵魂是在该国的sanctifying宽限期（参见罗马书8时01分） 。 Concupiscence becomes sinful only when freely yielded to; when resisted with God's help it is an occasion of merit. concupiscence成为罪孽深重只有当自由屈服;抗拒时，在上帝的帮助，这是一个机会，奖状。 Together with inward concupiscence, and outward creatures, which may be the occasion of sin (I John ii, 15 sqq.), the chief cause of temptation is Satan, "the tempter" (Matthew 4:3), bent on man's eternal ruin (Ephesians 6:10 sqq.).再加上外来concupiscence ，及离港的动物，这可能之际，单仲偕（我约翰二世， 15 sqq ） ，行政事业，是撒旦的诱惑， “ tempter ” （马太4:3 ） ，一意孤行，对人的永恒的毁灭（以弗所书6时10 sqq ） 。 In the Lord's Prayer, the clause "Lead us not into temptation" is an humble and trusting petition for God's help to enable us to overcome temptation when His Fatherly Providence allows us to experience the allurements of evil.在主祷文，该条文“ ，带领我们不会到的诱惑”是一个谦虚的和信任的请愿书，为上帝的帮助，以使我们能够克服的诱惑，当他的父亲给儿子的普罗维登斯，让我们体验到allurements邪恶的。 Prayer and watchfulness are the chief weapons against temptation (Mark 14:38; etc.).祈祷和警觉是对行政性武器的诱惑（马克14时38分;等） 。 God does not allow man to be tempted beyond his strength (1 Corinthians 10:13).上帝不容许男子被引诱超出他的实力（ 1哥林多前书10时13分） 。
Like Adam, Christ (the second Adam) endured temptation only from without, inasmuch as His human nature was free from all concupiscence; but unlike Adam, He withstood the assaults of the Tempter on all points, thereby affording His mystical members a perfect model of resistance to their spiritual enemy, and a permanent source of victorious help (Hebrews 4:15-16).像亚当，基督（第二ADAM ）的诱惑，只经历了从没有，因为他的人性是免费的，从所有concupiscence ;但不同于亚当，他顶住攻击的tempter对所有点，从而让他神秘的成员一个完美的模型抵抗他们的精神敌人，和一个永久性的来源，战无不胜的帮助（希伯来书4:15-16 ） 。 In our first three Gospels (Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13), the narrative of Christ's temptation is placed in immediate connexion with His baptism on the one hand, and with the beginning of His public ministry on the other.在我们的首三个福音（马太4:1-11 ;马克1:12-13 ;路加福音4:1-13 ） ，叙事基督的诱惑，是摆在Connexion公司立即与他的洗礼，在一方面，与开始他的公共事务部对其他。 The reason of this is clear.的原因，这是显而易见的。 The Synoptists naturally regard the baptism of Christ as the external designation of Jesus from above for His Messianic work to be pursued under the guidance of the Holy Spirit bestowed upon Him on this occasion; and they no less naturally regard Christ's sojourn in the desert where He was tempted, as His own immediate preparation for that great work under the guidance of the same Holy Spirit.该synoptists自然方面的洗礼，以基督为外部指定耶稣从上面他的弥赛亚的工作所要追求的指导下，圣灵的恩赐后，他就这个场合;和他们没有少，也就理所当然地认为基督的逗留在沙漠中，他是的诱惑，正如他自己立即准备了很大的指导下工作，同时圣灵。 As our first three Gospels agree concerning the time to which they assign the temptation of Christ, so they are at one in ascribing the same general place to its occurrence, viz.作为我们的首三个福音同意有关的时间，他们指派的诱惑基督，所以他们正处于一个在ascribing相同的一般的地方，它的出现，即。 "the desert", whereby they no doubt mean the Wilderness of Judea, where Jesus would indeed be, as St. Mark says: "with beasts". “沙漠” ，让他们毫无疑问是指旷野的朱迪亚，耶稣确实是，作为圣马克说： “与野兽” 。 From St. Mark (i, 13) -- with whom compare St. Luke iv, 2 -- we learn that Jesus Christ was tempted during the forty days which He spent in the desert (cf. St. Augustine, "Harmony of the Evangelists", II, xvi), so that the three onsets given in detail by St. Matthew and St. Luke are apparently the three final assaults of Satan against Christ.从圣马克（我13 ） -与谁比较，圣卢克四， 2 -我们知道耶稣基督是诱惑，在四十天，他花了在沙漠中（参见圣奥古斯丁，“和谐的福音“第一，二，十六） ，因此，这三个onsets给出了详细的圣马太和圣卢克，显然是三个最后的攻击撒旦对基督。 The first of these assaults is directly connected in both St. Matthew and St. Luke with the prolonged fast of Jesus in the wilderness.第一，这些攻击是直接连接在这两个圣马太和圣卢克与长期的快速耶稣在旷野中。 The Tempter suggested to Jesus that He should use His miraculous power to relieve His hunger, by changing into bread the loaf-like flints of the desert.该tempter建议，以耶稣说，他应该使用他的神奇力量，以纾缓他的饥饿，转变成面包的面包一样flints的沙漠。 The two other assaults are given in a different order, St. Matthew adhering probably to the order of time, and St. Luke to that of place.其他两个攻击，给出了在不同的秩序，圣马太坚持大概该命令的时间，和圣卢克这个地方。 The spot pointed out by tradition as the summit from which Satan offered to Jesus dominion over all earthly kingdoms is the "Quarantania", a limestone peak on the road from Jerusalem to Jericho.当场指出，由传统的作为首脑会议从哪个撒旦提供给耶稣统治所有尘世王国是“ quarantania ” ，石灰岩山顶上的道路从耶路撒冷到杰里科。 As regards the Temple's pinnacle from which the Tempter bade Jesus cast Himself down, it was not the top of the House of Yahweh, but probably the roof of Solomon's portico from which, at a later date, St. James was actually hurled to the pavement below (Eusebius, "Hist. eccl.", IV, xiii).至于庙的顶峰，从其中tempter八德耶稣投下自己，这不是顶端的众院雅巍，但可能是屋顶所罗门的Portico的从哪个，在稍后的日期，圣雅各福群会，实际上是投掷到路面下面（尤西比乌斯， “历史。传道书” ，四，十三） 。
According to St. Luke (4:13), after having subjected Christ to all kinds of temptations -- the Messianic import of which is undoubted -- Satan withdrew, awaiting a favourable opportunity like that which followed Christ's prolonged fast in the desert.据圣卢克（ 4时13分）后，受到基督所有种诱惑-弥赛亚的进口，这是不容置疑的-撒旦撤回，等待一个有利的机会一样，随后基督的长期快速在沙漠中。 The later conflict thus alluded to is no other than that of Christ's Passion (cf. Luke 22:53; John 14:30).后来的冲突，从而暗示的是没有其他比基督的激情（参见路加福音22时53分;约翰14:30 ） 。 The ministry of angels to Jesus, in connection with His temptation, is mentioned in Mark, i, 13.财政部天使耶稣，他涉嫌与他的诱惑，是中提到的马克，我13 。 Satan's exact manner of appearance to Jesus is not stated by the Evangelists.撒旦的确切方式的外观耶稣是没有说明由福音。 Despite the difficulties urged, chiefly by non-Catholic scholars, against the historical character of the three temptations of Jesus, as recorded by St. Matthew and St. Luke, it is plain that these sacred writers intended to describe an actual and visible approach of Satan, to chronicle an actual shifting of places, etc., and that the traditional view, which maintains the objective nature of Christ's temptations, is the only one meeting all the requirements of the Gospel narrative.尽管困难重重呼吁，主要是由非天主教学者，对历史人物的三个诱惑耶稣，所记录的圣马太和圣卢克，这是平原，这些神圣的作家，打算来形容一个实际的和有形的做法撒旦，以纪事实际转移的地方等，并指出，传统的观点，保持客观的性质，基督的诱惑，是唯一的一次会议上的所有要求福音叙事。
Publication information Written by Francis E. Gigot.出版的资料，撰写的弗朗西斯e. gigot 。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIV.专为圣心耶稣基督的天主教百科全书，货量十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
(Catholic Authors are marked with an asterisk). （天主教的作者是标有星号） 。 Life of Christ: *CIGOI (Klagenfurt, 1896-1905); *DIDON (tr. New York, 1891); EDERSHEIM (New York, 1884); FARRAR (London, 1874); *FORNARI (Rome, 1901); *FOUARD (tr. New York, 1891); GEIKIE (New York, 1886); *GRIMM (Ratisbon, 1876); HOLTZMANN (tr. London, 1904); KEIM (tr. London, 1876-83) *LE CAMUS (tr. New York, 1906-08); NEANDER (tr. London, 1871); PRESSENSÉ (Paris, 1884); ROBINS0N (London, 1898); *SCHEGG (Freiburg, 1875); *SEPPAND *HANEBERG (Ratisbon, 1898-1902); WEISS (tr. Edinburgh, 1883-4).生活基督： *奇戈伊（克拉根福， 1896年至1905年） ; *迪东（ tr.纽约， 1891 ） ; edersheim （纽约， 1884 ） ; farrar （伦敦， 1874 ） ; * fornari （罗马， 1901 ） ; *富阿尔（ tr.纽约， 1891 ） ; geikie （纽约， 1886 ） ; *格林（拉蒂斯邦， 1876 ） ; holtzmann （ tr.伦敦， 1904 ） ; keim （ tr.伦敦， 1876年至1883年） *乐卡谬（ tr.新的纽约， 1906年至1908年） ;尼安德谷（ tr.伦敦， 1871 ） ; pressensé （巴黎， 1884 ） ; robins0n （伦敦， 1898 ） ; * schegg （弗赖堡， 1875 ） ; * seppand *汉尼伯格（拉蒂斯邦， 1898年至1902年） ;魏斯（ tr.爱丁堡， 1883-4 ） 。 For Commentaries see bibliographies under MATTHEW, GOSPEL OF ST.; MARK, GOSPEL OF ST.; LUKE, GOSPEL OF ST.为评论见书目下，马修，福音圣;马克，福音圣;卢克，福音圣。 For the literary analysis of the Synoptical accounts of Christ's temptation, see New York Review, Oct.-Nov., 1905.为文学分析的提要帐户基督的诱惑，看到纽约的审查， 10至11月， 1905 。
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