Tentaciones, Historia de La Tradición

8/11/2019 Tentaciones, Historia de La Tradicin

1/10

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.2The texts formal

conciseness suggests that it has been conceived in a single stroke. The twice-used Son of God

ti tle may show that f rom the beginning i t 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.34

That means, in my judgment, that the main concern of the pericope is not the defenseagainst false hopes or ideas, Jewish or Christian. We cannot construct a unified backgroundagainst which our story polemicizes. The theme of the third temptation is not Jesus rejection ofworld dominion but the worship of God. That does not mean that in the period before the Jewishuprising it did not assume a critical function against the Zealots. In the first two temptationsonly incidentally is the issue the rejection of ostentatious miracles and not special messianicmiracles that Jesus rejects. The idea connecting all three temptations is not the polemic against acertain (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 thatthe first temptation has a certain similarity to the manna miracle and that the quotation fromDeut 8:3*clearly points to Israels situation in the wilderness. A number of different motifsimportant for our text appear in the context of the quoted scripture, Deut 8:15*. Apart fromDeut 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 Israelshistory.

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

1It 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.2Theissen (Gospels in Context, 20812) surmises that theproskynesisthat 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 temptationstory. 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,

EvTh42 [1982] 121).4Luz, 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.


2/10

shown by the Son of God to Gods word is also fundamentally demanded of Christians. Allthree sentences from Deuteronomy with which Jesus responds to the devil have a basicsignificance for the life of Christians beyond the concrete situation of the individual

temptations. However, they learn what is required of Christian communities not from thecontent of Jesus individual temptations but from Jesus proclamation that is transmitted by theSayings 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 oneswhich 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 isprobably also significant that the passage of Deuteronomy from which Jesus responsesare drawn begins with the ema, the text from Deut 6:45 recited daily in Jewishworship 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 Godthat this wilderness experience is designed to test.7

The story of the testing in the wilderness8 is thus an elaborate typological

presentation of Jesus as himself the true Israel, the Son of God through whom Godsredemptive purpose for his people is now at last to reach its fulfillment. 9

5Luz, 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.6France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New

Testament (127). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.7The link between the temptation narrative and the

emais explored by B. Gerhardsson, Testing7179,

with the conclusion that the three temptations (in their Matthean order) represents the three elements ofDeut 6:5, heart, soul and strength, as they are expounded in m.Ber.9:5. The first and third (thesuppression of the evil inclination and the use of mamon) can be made to fit the equation quite well, butthe second depends on the soul being understood in relation to martyrdom, and this is less easy to relateto the second temptation which is precisely notabout God calling Jesus to lose his life.8While the whole pericope is set in the wilderness, Donaldson,Jesus9597, rightly points out that the

transportation of Jesus to the temple and the mountain creates in fact a series of three locations.


3/10

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 thegood 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 roleas Son of God will be supremely tested, and some features of Matthews wording linkthese two episodes at the beginning and end of his story. The devils temptat ion will beechoed by the crowd who call on Jesus to come down from the cross if you are the Son

of God (27:40). In 26:53Jesus will claim, but refuse to exercise, the right to call onlegions 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 hehas 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 bymeans 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 toand trust in his father, the nature of his messiahship, and the parallelism with Israelsown 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, ofcourse, 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 eschatologicalevents were expected to occur; they were thus entirely appropriate settings for the testing of the Sonand his vocation.9France, R. T. (2007). The Gospel of Matthew. The New International Commentary on the New

Testament (128). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.10Neusner, 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 NewTestament (127). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

12Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical

Commentary (63). Dallas: Word, Incorporated.


4/10

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 redaccinOnly 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 rabnicoThe 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 maysuggest that Matthew conceived of the forty days and nights as a time of communion with God(cf.G. Kittel, TDNT2:58). The evangelist thus reserves the actual temptations for Jesusweakest 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. Somescholars 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 heled 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 formost 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 theintroduction 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


14

Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word BiblicalCommentary (64). Dallas: Word, Incorporated.

15Hagner, D. A. (2002). Vol. 33A: Word Biblical Commentary : Matthew 1-13. Word Biblical



5/10

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 Fatheras 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 partof 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 thatGods angelic protection (cf. Mk 1:13) is for events that befallhis servants, not anexcuse 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 ownedhuman 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 Godis used and no the terms Messiah or Sonof man. As we shall demonstrate, it is vital to hold this fact in mind. That wich is to be put tothe test is precisely Jesus sonship: the term Son of God is the key term in the narrative.Gerhardsson. P. 20.

16Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New

Testament(Mt 3:17-4:10). Downers Grove, Ill.: InterVarsity Press.

17B. Gerhardsson. The Testing of the son of God.


6/10

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 deldesierto 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 deIsrael 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 Israelun 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 elelegido, 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 muchosaspectos 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 themso 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

1][][

1][18

18arc 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.


7/10

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 menosllevado 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 quese 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 segnla 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 daysIsrael

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


8/10

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 asreliable, , . 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. Estospasajes 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.

1a

1a

a

b

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

12For 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 elcorazn 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


9/10

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 theyalso 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


10/10

Documents

Tentaciones, Historia de La Tradición