Temptation誘惑

General Information 一般信息

Temptation has two separate meanings.誘惑有兩個單獨的意義。 One is as any attempt to entice one into evil.其一是任何企圖誘使一到邪惡。 The other represents a testing which aims at spiritual good (Gen. 3:5; 22:1,2).其他代表了測試的目的是精神好(將軍3時05分; 22:1,2 ) 。

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Temptation誘惑

Advanced Information 先進的信息

Temptation is the act of tempting or the state of being tempted.誘惑是誘人的行為或國家被誘惑。 In the OT the specific verb indicating the act of tempting is the Piel form nissa.在加時賽的具體動詞,說明該法的誘人是掌上形式尼薩。 In I Sam.在I山姆。 17:39 the word is used of proving or testing armor. 17:39一詞是用來證明或測試裝甲。 In Gen. 22:1 nissa characterizes God's command to Abraham to offer Isaac as a burnt offering in the land of Moriah.在將軍22:1尼薩特點上帝的命令,以亞伯拉罕為以撒作為燔祭土地的摩利亞山。 A similar use of the term in application to God's testing of men is found in Exod.使用了類似的任期中的應用上帝的測試中發現男子Exod 。 16:4; 20:20; Deut. 16點04 ; 20:20 ; Deut 。 8:2, 16; 13:3; II Chr. 8:2 ,第16 ; 13點03分;二染色體。 32:31; Ps. 32:31 ;聚苯乙烯。 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 ;等與此相關的意義上來說,這是考慮到它時,將它應用到了可怕的和美好的天災對埃及( Deut. 4點34 ) 。

The same technical term is applied to those acts of men which challenge God to demonstrate his veracity and justice.同樣的技術術語是適用於這些行為的男子的挑戰,以證明他的上帝的真實性和正義。

The term nissa is rarely, if ever, applied in the OT to Satan's act of enticing men to sin.任期尼薩很少,如果以往任何時候都適用於催產素了撒但的行為的引誘男子罪孽。 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). 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).然而,本質的誘惑在這個意義上是清楚地表明該賬戶中的秋天,在撒旦的記錄中的作用痛苦的工作(將軍3:1-13 ;就業1:1-2:10 ) 。除夕告訴上帝, “蛇受騙箱( hissiani ) ,我也吃” (將軍3點13 ;比照。 exapatao在二心病。 11時03分,我添。二點14分) 。 Deception plays an important part in satanic temptation.欺騙中發揮了重要作用撒旦誘惑。 Satan avoids making a frontal attack immediately on God's probationary command and its threatened penalities.撒旦避免正面襲擊立即對上帝的試用命令及其威脅penalities 。 Instead, he sows the seeds of doubt, unbelief, and rebellion.相反,他播下的種子,毫無疑問,不信,和叛亂。 The temptation of Eve is typical.夏娃的誘惑是典型。 She is made to feel that God has unwisely and unfairly withheld a legitimate objective good from man.她是覺得上帝不公平的不明智和不合法的客觀良好的人。 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.在就業的審判的策略是不同的,但最終要求是相同的,拒絕天意和方式,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).新台幣反映的翻譯尼薩與ekpeirazo等,在LXX (太4時07分,我心病。十時09分;希伯來。 3:8-9 ) 。 In these passages the sinful tempting of God is referred to by way of the OT.在這些通道的罪孽深重誘人的上帝是指經加時賽。 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,同樣的感覺是受僱於彼得與罪惡阿納尼亞斯和Sapphira (使徒五點09 ) ,以及處方給予詹蒂萊基督徒(使徒15時10分) 。

The additional use of peirazo and related forms is complex.額外使用peirazo和有關形式是複雜的。 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).的話可參考的外部情況,嘗試信徒的信仰和旨在加強信仰(詹姆斯1:2 ,我寵物。 1點06 ) 。 Although these circumstances are held to be under the absolute control of God, the explicit causal ascription of them to God is not prominent.雖然這些情況都將舉行的絕對控制之下上帝,明確因果歸屬他們上帝不是突出。 Perhaps some reasoning by analogy is permissible here.也許有人通過類比推理是允許在這裡。 Paul, eg, recognizes that his "thorn in the flesh" is under God's sovereign control (II Cor. 12:8-9).保羅,如承認,他的“眼中釘,肉中刺”是根據上帝的主權控制(二心病。 12:8-9 ) 。 But the "thorn" is "a messenger of Satan" (vs. 7).但是, “刺”是“撒旦信使” (比7 ) 。 The same phenomenon may be viewed from two aspects.同樣的現象可能是從兩個方面。 The peirasmon is a trial of one's faith controlled and, even in some sense, sent by God.該peirasmon是審判一個人的信仰和控制,甚至在某種意義上說,上帝派來的。 But God is not the author of the prompting to sin that such trial seems to bring with it.但是,上帝不是作者的提示,這種罪惡的審判似乎帶來。 The believer may rejoice in trial because he detects God's good purpose in it (James 1:2-4, 12).可慶幸的信徒,因為他在審判檢測上帝的良好目的,它(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).但使用的主觀努力的情況下,內部煽動罪方面的試驗和試驗,是不是,也不可能是上帝的工作誘惑,以黃大仙和不耐煩叛亂是撒旦的工作(一寵物。 5:8-9 ;牧師2時09分;比照。我Thess 。三點05 ) 。 In this he is immensely aided by the deceptive power of epithymia, lust, in the old nature (James 1:14-15).在此,他是極大的欺騙性輔助力量epithymia ,慾望,在舊的性質(詹姆斯1:14-15 ) 。 While Satan's role in temptation is usually assumed rather than stated, in I Cor.雖然撒旦的誘惑作用,通常是假設,而不是說,在我心病。 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時05分保羅明確警告基督徒觀察他負責對婚姻關係“ ,即撒旦誘惑你不是因為你incontiency ” (見馬特。 4:1 ;馬克1時13分;路加福音4時02分) 。

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).耶穌教導門徒禱告“ ,使我們沒有誘惑,但救我們脫離邪惡的一個” (太六時13分) ,和聖經充滿警告要警惕,因為始終存在的危險下降誘惑(路加福音22:40 ;半乳糖。 6:1 ,我寵物。 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 ..."但聖經保證信徒,上帝會的一種方式擺脫誘惑(一心病。 10:13 ) ,以及“上帝knoweth如何提供敬虔的誘惑... ” (II Pet. 2:9a). (二寵物。二點09分1 ) 。

Jesus was repeatedly "tempted" by the Jewish leaders (Mark 8:11; etc.).耶穌曾多次“誘惑”的猶太領導人(馬克8時11分;等等) 。 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).但是,這些誘惑的目的不是武力來證明自己的耶穌messiahship方面的成見,他的敵人,或迫使他表明自己無法成為真正的拉比(路加福音10:25 ) ,或使他作出自我的陳述(馬克12:15 ;比照。路加福音23點02分) 。

Very likely Jesus was subject to temptation throughout his ministry (cf. Luke 4:13; 22:28).耶穌很可能受到誘惑,他的部(參見路加福音4時13 ; 22:28 ) 。 But the great temptation is the crucial temptation in redemptive history (Matt. 4:1, and parallels).但是,巨大的誘惑是關鍵的誘惑在救贖歷史(太4:1 ,和Parallels ) 。 This temptation confronts one with the question, How could the sinless Son of God be really tempted?這種誘惑面臨一個問題,如何才能無罪上帝之子真正的誘惑? 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?想當然地認為可以提出上訴,以合法的慾望在他的人性,是什麼力量能夠誘惑有一個神聖的人誰可以不被誘惑? Efforts to solve the problem run the risk either of impairing the "without sin" of Heb.努力解決這個問題的風險的任何損害“沒有罪”的希伯來。 4:15 or of making the temptation unreal. 4:15或使誘惑虛幻。 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.我們了解這件事是beclouded的事實,即我們的意識誘惑立即涉及我們至少在短暫的傾向,收益率的誘惑。 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).這不是真正的耶穌,而這卻是真實的誘惑,使他能夠“救助他們的誘惑” ( Heb. 2時18分) 。

The necessity of the temptation in view of Adam's fall is evident. Jesus triumphed over Satan with his immediate and obedient use of the word of God.有必要的誘惑鑑於亞當的下降是顯而易見的。耶穌戰勝撒旦,他立即和服從使用這個詞的上帝。 He thereby proved that he was qualified to be the "last Adam."他從而證明他是合格的“最後的亞當。 ” "To this end was the Son of God manifested, that he might destroy the works of the devil" (I John 3:8b). “為此目的是神的兒子表現,他可能會破壞作品的魔鬼” (約翰一3時08分b )項。

CG Kromminga協商小組Kromminga
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
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Berkhof ,系統神學, 219-26閣下; Seesemann , TDNT ,六, 23ff 。 ;美國施耐德,等。 , NIDNTT ,三, 798ff 。 ;鋼筋混凝土麟趾,別名新台幣;體育Dobble “誘惑, “ ExpT 72:91以後。 ;大腸桿菌最佳的誘惑和激情; WJ通訊公司Foxell的誘惑耶穌;角Ullmmann的清白耶穌。


Tempta'tion

Advanced Information 先進的信息

Temptation.誘惑。
(1.) Trial; a being put to the test. ( 1 。 )審判一個受到考驗。 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.因此上帝“的誘惑[將軍22:1 ;病毒,並證明' ]亞伯拉罕; ”和苦難據說誘惑,即嘗試,男子(詹姆斯1:2 ,第12條;補償。 Deut 。 8:2 ) ,把他們的信仰和耐心的考驗。 (2.) Ordinarily, however, the word means solicitation to that which is evil, and hence Satan is called "the tempter" (Matt. 4:3). ( 2 。 )通常情況下,然而,這個詞的意思是徵求到的是邪惡的,因此,撒但是所謂的“誘惑” (太4:3 ) 。

Our Lord was in this way tempted in the wilderness.我們的主是這樣誘惑曠野中。 That temptation was not internal, but by a real, active, subtle being.這種誘惑不是內部,而是一個真正的,積極的,微妙的。 It was not self-sought.這不是自我要求。 It was submitted to as an act of obedience on his part.這是提交的行為服從於他。 "Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words" (Matt. 4:1-11). “基督是導致驅動。看不見他個人的力量承擔了一定的暴力行為是暗示的話” (太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."現場的誘惑,我們的主,一般假定已經山Quarantania ( qv ) , “高度和陡峭的岩石壁, 1200年或一千五英尺以上平原西部的約旦,傑里科附近。 ”

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).誘惑是所有( Dan. 12 : 10 ; Zech 。 13時09 ;聚苯乙烯。 66:10 ;路加福音22:31 , 40 ;希伯來。十一時十七分;詹姆斯1:12 ;彼前。 1:7 ; 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.我們讀到的誘惑約瑟夫(將軍39 ) ,大衛( 2山姆。 24 ; 1染色體。 21 ) ,對Hezekiah ( 2染色體。 32:31 ) ,丹尼爾( Dan. 6 )等,只要因為我們在這個世界上,我們面臨的誘惑,和以往任何時候都需要將我們的手錶對他們。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Temptation of Christ基督的誘惑

Catholic Information 天主教新聞

In the Catholic translation of the Bible, the word "temptation" is used in various senses, the principal of which are the following:在天主教翻譯聖經中, “誘惑”中使用的各種感官,主要的是以下內容:

the act of testing or trying (Deuteronomy 4:34; Tobit 2:12; Luke 22:28; etc.);該法的測試或試圖(申命記4時34分;托比特2點12分;路加福音22:28 ;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.)引誘邪惡(馬太26:41 ;哥林多前書10:13 ;等) ;國家正在誘惑(馬太6時13 ;路加福音4時13分;等) ;這誘使或引誘邪惡(詹姆斯1 : 12 ;彼得後書2時09分;等) ;的名稱,地點(出十七時07 ;申命記6時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.在不利的意義上理解為誘惑,以邪惡,誘惑不能直接提到上帝或基督,這樣,當我們讀到的將軍, 22 , 1 ,例如, “上帝的誘惑亞伯拉罕” ,並在美國,六, 6 , “特設autem dicebat蚊eum ” ,字面: “這他[耶穌]誘人他說[菲利普] ”的表現形式,必須考慮意義上的測試,嘗試。 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).根據聖雅各福群(一, 12 sqq 。 ) ,天然來源的人的誘惑是concupiscence ,或易受邪惡這是由於秋季亞當,仍然在人性洗禮後再生,即使靈魂是在該國的聖潔寬限期(參見羅馬書8:1 ) 。 Concupiscence becomes sinful only when freely yielded to; when resisted with God's help it is an occasion of merit. Concupiscence成為罪孽深重只有當自由屈服於;當抵制在上帝的幫助下這是一個值得慶祝。 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.).加上外來concupiscence ,及離港的生物,這可能是為紀念黃大仙(約翰二, 15 sqq 。 ) ,行政事業的誘惑是撒旦“的誘惑” (馬太4:3 ) ,熱衷於人類的永恆的毀滅(以弗所書6:10 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.在主禱文,該條款“導致我們沒有誘惑”是一個謙虛的和信任的請願上帝的幫助,以使我們能夠克服誘惑,當他的父親靜宜的經驗使我們的allurements邪惡。 Prayer and watchfulness are the chief weapons against temptation (Mark 14:38; etc.).祈禱和警覺的首席武器對付誘惑(馬克14時38 ;等等) 。 God does not allow man to be tempted beyond his strength (1 Corinthians 10:13).上帝不允許人受到誘惑超越他的力量(哥林多前書10:13 ) 。

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).像亞當,基督(第二亞當)遭受誘惑只從沒有,因為他的人性是不受任何concupiscence ;但與亞當,他頂住了攻擊的誘惑對所有點,從而使他的神秘的成員一個完美的模型抵制他們的精神的敵人,和一個永久性的來源戰勝國幫助(希伯來召) 。 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.在我們的頭三年福音(馬太4:1-11 ;馬克1:12-13 ;路加福音4:1-13 ) ,說明基督的誘惑是放置在與他的直接聯接的洗禮,一方面,並開始他的公共事務部的問題。 The reason of this is clear.的原因,這是顯而易見的。 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.自然方面的Synoptists的洗禮基督為外部指定耶穌從上面的他彌賽亞工作要追求的指導下,聖靈賦予他的這個時刻,他們不自然方面基督的滯留在沙漠裡,他是誘惑,因為他自己立即籌備這個偉大的指導下進行工作同聖靈。 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.正如我們前三個福音同意的時間,他們指派的誘惑,基督,所以他們在一個歸咎於同一般的地方發生,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” ,即意味著他們毫無疑問的曠野朱迪亞,在耶穌確實是,作為聖馬克說: “與野獸” 。 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.從聖馬克(一, 13 ) -與誰比較聖盧克四, 2 -我們知道,耶穌基督被誘惑四十天期間,他在沙漠中度過(見聖奧古斯丁, “和諧的福音派“ ,二,十六) ,因此,這三個onsets給出了具體的聖馬太和聖盧克顯然三個最後攻擊撒旦對基督。 The first of these assaults is directly connected in both St. Matthew and St. Luke with the prolonged fast of Jesus in the wilderness.其中第一次襲擊是直接連接在聖馬太和聖盧克的長期快速的耶穌在曠野。 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.建議的誘惑耶穌,他應該利用他的神奇力量,以減輕他的飢餓,通過改變成麵包麵包樣塊沙漠。 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.另外兩名攻擊給出了一個不同的命令,聖馬太堅持可能命令的時間,和聖盧克到的地方。 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.在現場指出,傳統的首腦會議由撒旦提供耶穌所有世俗統治王國是“ Quarantania ” ,石灰岩高峰的道路上從耶路撒冷傑里科。 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).至於廟的頂峰的誘惑從八德耶穌自詡為下跌,這不是頂部的眾議院耶和華,但可能的屋頂所羅門的門廊,而在稍後的日期,實際上是聖雅各福群投擲的路面下文(優西比烏, “組織胺。 eccl 。 ” ,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.據聖盧克( 4:13 )後,受到基督各種誘惑-在彌賽亞進口這是不容置疑的-撒旦撤回,等待一個有利的機會一樣,隨後基督的長期快速的沙漠中。 The later conflict thus alluded to is no other than that of Christ's Passion (cf. Luke 22:53; John 14:30).因此,在後來的衝突中提到,沒有其他比基督受難(參見路加福音22:53 ;約翰14:30 ) 。 The ministry of angels to Jesus, in connection with His temptation, is mentioned in Mark, i, 13.該部的天使,耶穌,與他的誘惑,是中提到的馬克,我, 13 。 Satan's exact manner of appearance to Jesus is not stated by the Evangelists.撒旦的確切方式的外觀耶穌是不是說明了福音。 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.儘管有困難要求,主要由非天主教學者,對歷史特徵三個誘惑耶穌,所記錄的聖馬太和聖盧克,這是平原,這些神聖的作家旨在描述實際和可見的方法撒但,以編年史的實際轉移的地方,等等,而傳統的觀點,它保持的客觀性質基督的誘惑,是唯一的一次會議的所有要求的福音說明。

Publication information Written by Francis E. Gigot.出版信息作者弗朗西斯大腸桿菌吉戈特。 Transcribed by Douglas J. Potter.轉錄由道格拉斯學者波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIV.致力於聖心耶穌基督天主教百科全書,體積十四。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, July 1, 1912. Nihil Obstat , 1912年7月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

(Catholic Authors are marked with an asterisk). (天主教作者是標有星號) 。 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).生活的基督: * CIGOI (克拉根福, 1896年至05年) ; *迪東(編輯部紐約, 1891年) ;愛德生(紐約, 1884年) ; FARRAR (倫敦, 1874年) ; * FORNARI (羅馬, 1901年) ; * FOUARD (編輯部紐約, 1891年) ;蓋基(紐約, 1886年) ; *羅賓漢( Ratisbon , 1876年) ; HOLTZMANN (編輯部倫敦, 1904年) ;凱姆(編輯部倫敦, 1876年至1883年) *樂CAMUS (編輯部紐約, 1906年至零八年) ;尼安德(編輯部倫敦, 1871年) ; PRESSENSÉ (巴黎, 1884年) ; ROBINS0N (倫敦, 1898年) ; * SCHEGG (弗賴堡, 1875年) ; * SEPPAND * HANEBERG ( Ratisbon , 1898年至1902年) ; WEISS (編輯部愛丁堡, 1883-4 ) 。 For Commentaries see bibliographies under MATTHEW, GOSPEL OF ST.; MARK, GOSPEL OF ST.; LUKE, GOSPEL OF ST.為評見書目下馬修,福音秘。 ;商標,意法半導體的福音。 ;盧克福音秘。 For the literary analysis of the Synoptical accounts of Christ's temptation, see New York Review, Oct.-Nov., 1905.的文學分析概略的帳戶基督的誘惑,看到紐約審查, 10月, 11月, 1905年。


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