Luke 4:1–21

Footnotes

1. 1 Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
2. 2 “River” is not in the Greek text but is supplied for clarity.
3. 3 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. 4 Most (A Θ Ξ Ψ 0102 f1, 13 33 𝔐 lat) read εἰς τὴν ἕρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē ejrēmō) is found in overall better witnesses (𝔓4vid,7, 75vid א B D L W 579 892 1241 it).
5. 5 Or “desert.”
6. 6 Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomenos) 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.
7. 7 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
8. 8 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.
9. 9 The Greek word here is συντελεσθείσων (suntelestheisōn) from the verb συντελέω (sunteleō). 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 teleioō 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.
10. 10 This is a first class condition: “If (and let’s assume that you are) the Son of God …”
11. 11 Grk “say to this stone that it should become bread.”
12. 12 Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) 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.
13. 13 Most (A [D] Θ Ψ [0102] f1, 13 33 𝔐 latt) complete the citation with ἀλλʼ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rhēmati theou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke. A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
14. 14 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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.
15. 15 Grk “he.”
16. 16 Most (א1 A [D W] Θ Ψ 0102 f1, [13] 33 700 2542 𝔐 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 ) is the reason it should be omitted from Luke.
17. 17 “A high place” is not in the Greek text but has been supplied for clarity.
18. 18 Grk “And the devil.”
19. 19 In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
20. 20 Or “authority.” 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.
21. 21 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.
22. 22 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.
23. 23 This is a third class condition: “If you worship me (and I am not saying whether you will or will not) …”
24. 24 Or “will prostrate yourself in worship before …” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
25. 25 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.
26. 26 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
27. 27 Most , especially the later ones (A Θ Ψ 0102 f13 𝔐 it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [hupage opisō mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.
28. 28 Or “You will prostrate yourself in worship before …” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
29. 29 Most later (A Θ 0102 𝔐) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation. In the form of the quotation in the Greek text found in the best , it is the unique sovereignty of the Lord that has the emphatic position.
30. 30 A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek () text of the OT.
31. 31 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32. 32 Grk “he”; the referent (the devil) has been specified in the translation for clarity.
33. 33 For location see ; ; ; ; ; ; ; ; .
34. 34 Grk “and stood him.”
35. 35 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.
36. 36 This is another first class condition, as in v. 3.
37. 37 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).
38. 38 A quotation from Ps 91:12.
39. 39 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
40. 40 Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
41. 41 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.
42. 42 Here καί (kai) has been translated as “so” to indicate a summary.
43. 43 Grk “he”; the referent (the devil) has been specified in the translation for clarity.
44. 44 Grk “until a favorable time.” 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).
45. 45 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
46. 46 Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2×]; 4:18).
47. 47 Grk “went out.”
48. 48 Grk “all the surrounding region.”
49. 49 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
50. 50 The imperfect verb has been translated ingressively.
51. 51 The next incident in Luke 4:16–30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the , Megillah 3–4; Berakhot 2).
52. 52 Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus.
53. 53 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
54. 54 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55. 55 Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum. For location see ; ; ; ; .
56. 56 See the note on synagogues in .
57. 57 Grk “according to his custom.”
58. 58 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
59. 59 In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the , Megillah 3–4; Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
60. 60 Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
61. 61 Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
62. 62 The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21–22.
63. 63 Grk “to evangelize,” “to preach the gospel.”
64. 64 The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11–25). Jesus is commissioned to do this.
65. 65 The majority of , especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 f1 𝔐). The phrase is lacking in several weighty (א B D L W Ξ f13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.
66. 66 The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77–79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
67. 67 Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77–79; 18:35–43).
68. 68 The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message—he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, aphesis) translated release earlier in the verse.
69. 69 Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77–79; 18:35–43).
70. 70 The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
71. 71 A quotation from Isa 61:1–2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
72. 72 Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
73. 73 Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
74. 74 Or “gazing at,” “staring at.”
75. 75 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
76. 76 See the note on today in .
77. 77 Grk “in your hearing.”