Lukas 4:1-13
Konteks4:1 Then 1 Jesus, full of the Holy Spirit, returned from the Jordan River 2 and was led by the Spirit 3 in 4 the wilderness, 5 4:2 where for forty days he endured temptations 6 from the devil. He 7 ate nothing 8 during those days, and when they were completed, 9 he was famished. 4:3 The devil said to him, “If 10 you are the Son of God, command this stone to become bread.” 11 4:4 Jesus answered him, “It is written, ‘Man 12 does not live by bread alone.’” 13
4:5 Then 14 the devil 15 led him up 16 to a high place 17 and showed him in a flash all the kingdoms of the world. 4:6 And he 18 said to him, “To you 19 I will grant this whole realm 20 – and the glory that goes along with it, 21 for it has been relinquished 22 to me, and I can give it to anyone I wish. 4:7 So then, if 23 you will worship 24 me, all this will be 25 yours.” 4:8 Jesus 26 answered him, 27 “It is written, ‘You are to worship 28 the Lord 29 your God and serve only him.’” 30
4:9 Then 31 the devil 32 brought him to Jerusalem, 33 had him stand 34 on the highest point of the temple, 35 and said to him, “If 36 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 37 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 38 4:12 Jesus 39 answered him, 40 “It is said, ‘You are not to put the Lord your God to the test.’” 41 4:13 So 42 when the devil 43 had completed every temptation, he departed from him until a more opportune time. 44
Lukas 4:33-41
Konteks4:33 Now 45 in the synagogue 46 there was a man who had the spirit of an unclean 47 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 48 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 49 of God.” 4:35 But 50 Jesus rebuked him: 51 “Silence! Come out of him!” 52 Then, after the demon threw the man 53 down in their midst, he came out of him without hurting him. 54 4:36 They 55 were all amazed and began to say 56 to one another, “What’s happening here? 57 For with authority and power 58 he commands the unclean spirits, and they come out!” 4:37 So 59 the news 60 about him spread into all areas of the region. 61
4:38 After Jesus left 62 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 63 to help her. 64 4:39 So 65 he stood over her, commanded 66 the fever, and it left her. Immediately 67 she got up and began to serve 68 them.
4:40 As the sun was setting, all those who had any relatives 69 sick with various diseases brought them to Jesus. 70 He placed 71 his hands on every one of them and healed them. 4:41 Demons also came out 72 of many, crying out, 73 “You are the Son of God!” 74 But he rebuked 75 them, and would not allow them to speak, 76 because they knew that he was the Christ. 77
[4:1] 1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 2 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 3 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 4 tc Most
[4:2] 6 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
[4:2] 7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 8 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
[4:2] 9 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:2] sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[4:3] 10 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 11 tn Grk “say to this stone that it should become bread.”
[4:4] 12 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 13 tc Most
[4:4] sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
[4:5] 14 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] 16 tc Most
[4:5] 17 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 18 tn Grk “And the devil.”
[4:6] 19 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] 20 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] 21 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] 22 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] 23 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 24 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] 25 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.
[4:8] 26 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 27 tc Most
[4:8] 28 tn Or “You 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.
[4:8] 29 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 30 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:9] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 32 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 34 tn Grk “and stood him.”
[4:9] 35 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:9] 36 tn This is another first class condition, as in v. 3.
[4:10] 37 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:11] 38 sn A quotation from Ps 91:12.
[4:12] 39 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 40 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 41 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
[4:13] 42 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 43 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 44 tn Grk “until a favorable time.”
[4:13] sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
[4:33] 45 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
[4:33] 46 sn See the note on synagogues in 4:15.
[4:33] 47 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
[4:34] 48 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
[4:34] 49 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[4:35] 50 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 51 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 52 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[4:35] 53 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 54 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 55 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 56 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 57 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
[4:36] 58 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
[4:37] 59 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 60 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 61 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 62 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
[4:38] 63 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 64 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
[4:39] 65 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 66 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
[4:39] sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
[4:39] 67 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
[4:39] sn The note that this happened immediately shows the speed and totality of the recovery.
[4:39] 68 tn The imperfect verb has been translated ingressively.
[4:40] 69 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
[4:40] 70 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 71 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 72 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 73 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 74 tc Most
[4:41] 75 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 76 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 77 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
