DOI issue:
Nr. 2
DOI article:Dobrzeniecki, Tadeusz: Tentatio Christi
DOI Page / Citation link: https://doi.org/10.11588/diglit.18940#0034
1. Jerusalem Triptych of Gdańsk, central panel: on the right, the Temptation of Christ, Warsaw,
Muzeum Narodowe
In his exegesis of Jesus's reply during the Temptation on the Mountain, Clement of Alexandria
points out that, while entering Jerusalem, Jesus was called King by the erowds greeting him:
'Benedictus qui venit in nomine Domini.' Clement's treatise contains an evident reference
to the Temptation on the Mountain when it says that Jesus, the Heavenly Lord of the World,
who has everything that the Devil has offered him, rejeets his claim.0 In his apparatus to Lukę
IV, 12: 'Diabolus recessit ad tempus,' Tischendorf quotes a linc in versio latina from the
Codex Sangallensis (v): 'usąue ad tempus scilicet passionis.'10 According to this codex, the pe-
culiar ending by Lukę of the Temptation harbingers the finał combat between Jesus and the
Satan in the Passion (IV, 13a). This opinion was repeated by most of the Early Christian and
mediaeval exegetes: during the Temptation, the Satan acts on his oWn behalf, while during
the Passion he acts indirectly, through his subjects, Judas and the Jerusalem crowd demanding
that Jesus be crucified.
In Book III of the Syrian Theophany, Eusebius links up his meditations upon Christ's death
with the Temptations. Christ's martyrdom and Resurrection are his second battle following
the victory during the Temptation.11
9. Clemens A]exandrinus, Stromata III, cap. V 21,3: O. Stahlin, Chmens Alexandrinus, II, pp. 123, 23—25; Kóppen, op. cit,
p. 63.
10. Kóppen, Die Ausłegung, op. cit., p. 66 (according to F.G. Konycn, Der Te.vt der griechischen Bibel, Berlin, 1952, p. 66).
11. Kóppen Die Ausiegung, op. cit., p. 68
23-
Muzeum Narodowe
In his exegesis of Jesus's reply during the Temptation on the Mountain, Clement of Alexandria
points out that, while entering Jerusalem, Jesus was called King by the erowds greeting him:
'Benedictus qui venit in nomine Domini.' Clement's treatise contains an evident reference
to the Temptation on the Mountain when it says that Jesus, the Heavenly Lord of the World,
who has everything that the Devil has offered him, rejeets his claim.0 In his apparatus to Lukę
IV, 12: 'Diabolus recessit ad tempus,' Tischendorf quotes a linc in versio latina from the
Codex Sangallensis (v): 'usąue ad tempus scilicet passionis.'10 According to this codex, the pe-
culiar ending by Lukę of the Temptation harbingers the finał combat between Jesus and the
Satan in the Passion (IV, 13a). This opinion was repeated by most of the Early Christian and
mediaeval exegetes: during the Temptation, the Satan acts on his oWn behalf, while during
the Passion he acts indirectly, through his subjects, Judas and the Jerusalem crowd demanding
that Jesus be crucified.
In Book III of the Syrian Theophany, Eusebius links up his meditations upon Christ's death
with the Temptations. Christ's martyrdom and Resurrection are his second battle following
the victory during the Temptation.11
9. Clemens A]exandrinus, Stromata III, cap. V 21,3: O. Stahlin, Chmens Alexandrinus, II, pp. 123, 23—25; Kóppen, op. cit,
p. 63.
10. Kóppen, Die Ausłegung, op. cit., p. 66 (according to F.G. Konycn, Der Te.vt der griechischen Bibel, Berlin, 1952, p. 66).
11. Kóppen Die Ausiegung, op. cit., p. 68
23-