Lukas 4:5-7

4:5 Then ¹  the devil ²  led him up ³  to a high place ⁴  and showed him in a flash all the kingdoms of the world. 4:6 And he ⁵  said to him, “To you ⁶  I will grant this whole realm ⁷  – and the glory that goes along with it, ⁸  for it has been relinquished ⁹  to me, and I can give it to anyone I wish. 4:7 So then, if ¹⁰  you will worship ¹¹  me, all this will be ¹²  yours.”

Lukas 12:19-21

12:19 And I will say to myself, ¹³  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ¹⁴  will be demanded back from ¹⁵  you, but who will get what you have prepared for yourself?’ ¹⁶  12:21 So it is with the one who stores up riches for himself, ¹⁷  but is not rich toward God.”

Lukas 16:24-25

16:24 So ¹⁸  he called out, ¹⁹  ‘Father Abraham, have mercy on me, and send Lazarus ²⁰  to dip the tip of his finger ²¹  in water and cool my tongue, because I am in anguish ²²  in this fire.’ ²³  16:25 But Abraham said, ‘Child, ²⁴  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁵ 

[4:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ² tn Grk “he.”

[4:5]  ³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ⁵ tn Grk “And the devil.”

[4:6]  ⁶ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁷ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁸ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁹ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  ¹⁰ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ¹¹ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ¹² tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[12:19]  ¹³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹⁴ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹⁵ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹⁶ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ¹⁷ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[16:24]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²² tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²³ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ²⁴ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁵ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.