KJV: And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
YLT: and he was there in the wilderness forty days, being tempted by the Adversary, and he was with the beasts, and the messengers were ministering to him.
Darby: And he was in the wilderness forty days tempted by Satan, and was with the wild beasts; and the angels ministered to him.
ASV: And he was in the wilderness forty days tempted of Satan; And he was with the wild beasts; And the angels ministered unto him.
| ἦν | He was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐρήμῳ | wilderness |
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Parse: Adjective, Dative Feminine Singular Root: ἔρημος Sense: solitary, lonely, desolate, uninhabited. |
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| τεσσεράκοντα | forty |
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Parse: Adjective, Accusative Feminine Plural Root: τεσσαράκοντα Sense: forty. |
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| ἡμέρας | days |
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Parse: Noun, Accusative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| πειραζόμενος | being tempted |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: πειράζω Sense: to try whether a thing can be done. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Σατανᾶ | Satan |
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Parse: Noun, Genitive Masculine Singular Root: Σατανᾶς Sense: adversary (one who opposes another in purpose or act), the name given to. |
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| θηρίων | wild animals |
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Parse: Noun, Genitive Neuter Plural Root: θηρίον Sense: an animal. |
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| ἄγγελοι | angels |
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Parse: Noun, Nominative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| διηκόνουν | were ministering |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
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| αὐτῷ | to Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Mark 1:13
Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in Psalm 90:13 the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in Matthew 4:6. The angels did come and minister (διηκονουν diēkonoun), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert. [source]
Peculiar to Mark. The region just alluded to abounds in boars, jackals, wolves, foxes, leopards, hyenas, etc. [source]
Reverse Greek Commentary Search for Mark 1:13
Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Imperfect passive, continuously led. Εν En may be the instrumental use as often, for Matthew 4:1 has here υπο hupo of direct agency. But Matthew has the aorist passive ανηχτη anēchthē which may be ingressive as he has εις την ερημον eis tēn erēmon (into the wilderness) while Luke has εν τωι ερημωι en tōi erēmōi (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.During the forty days (ημερας τεσσερακοντα hēmerās tesserakonta). Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Present passive participle and naturally parallel with the imperfect passive ηγετο ēgeto (was led) in Luke 4:1. This is another instance of poor verse division which should have come at the end of the sentence. See note on Matthew 4:1; note on Mark 1:13 for the words “tempt” and “devil.” The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in Matthew 4:1-11; Luke 4:1-13. There is a mere mention of it in Mark 1:12. So then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God‘s Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark‘s Gospel). [source]
Diminutive of τηρ thēr and so little beast. See note on Mark 1:13. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word “treacle ” for molasses (Latin theriaca) from thēriakē an antidote made from the flesh of vipers. Coverdale translates Jeremiah 8:22: “There is no more treacle in Gilead.” Jeremy Taylor: “We kill the viper and make treacle of him.” [source]
Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.” [source]
Present passive participle of πειραζω peirazō here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 give a vivid picture of temptation.I am tempted of God (απο τεου πειραζομαι apo theou peirazomai). The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.”Cannot be tempted with evil Verbal compound adjective (alpha privative and πειραζω peirazō), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος apeiratos (from πειραω peiraō), but this is the earliest example of απειραστος apeirastos (from πειραζω peirazō) made on the same model. Only here in the N.T. Hort notes απειρατος κακων apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.”And he himself tempteth no man (πειραζει δε αυτος ουδενα peirazei de autos oudena). Because “untemptable.” [source]
Old word diminutive from τηρ thēr and so “little beasts” originally, then wild animals in general (Mark 1:13), or quadrupeds as here. These four classes of animals come from Genesis 9:2.Birds (πετεινων peteinōn). Old word for flying animals (from πετομαι petomai to word from ερπω herpō to crawl (Latin serpo), hence serpents.Things in the sea Old adjective Present passive indicative of δεδαμασται damazō old verb kin to Latin dominus and English tame, in N.T. only in this passage and Mark 5:4. The present tense gives the general picture of the continuous process through the ages of man‘s lordship over the animals as stated in Genesis 1:28.Hath been tamed Perfect passive indicative of the same verb, repeated to present the state of conquest in some cases (domestic animals, for instance).By mankind (πυσις tēi phusei tēi anthrōpinēi). Instrumental case with repeated article and repetition also of αντρωπινος phusis “by the nature the human.” For anthrōpinos see Acts 17:25. [source]
“There came to be war in heaven” “Another ταβλεαυ tableau not a σημειον sēmeion (Revelation 12:1, Revelation 12:3), but consequent upon the two σημεια sēmeia which precede it. The birth and rapture of the Woman‘s Son issue in a war which invades the επουρανια epourania ” (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark 1:13; Luke 22:3, Luke 22:31; John 12:31; John 14:30; John 16:11), just so Christ‘s return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. Luke 10:18; 1 Kings 22:1.; Job 1; Job 2:1-13; Zechariah 3:1. [source]