4:1 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
4:14 Then 45 Jesus, in the power of the Spirit, 46 returned to Galilee, and news about him spread 47 throughout the surrounding countryside. 48 4:15 He 49 began to teach 50 in their synagogues 51 and was praised 52 by all.
4:16 Now 53 Jesus 54 came to Nazareth, 55 where he had been brought up, and went into the synagogue 56 on the Sabbath day, as was his custom. 57 He 58 stood up to read, 59 4:17 and the scroll of the prophet Isaiah was given to him. He 60 unrolled 61 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 62 me to proclaim good news 63 to the poor. 64
He has sent me 65 to proclaim release 66 to the captives
and the regaining of sight 67 to the blind,
to set free 68 those who are oppressed, 69
1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
2 tn “River” is not in the Greek text but is supplied for clarity.
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 tc Most
5 tn Or “desert.”
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.
7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
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.
9 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
10 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
11 tn Grk “say to this stone that it should become bread.”
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.
13 tc Most
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15 tn Grk “he.”
16 tc Most
17 tn “A high place” is not in the Greek text but has been supplied for clarity.
18 tn Grk “And the devil.”
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!”
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.
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.
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.
23 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
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.
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.
26 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
27 tc Most
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.
29 tc Most later
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.
31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
32 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
33 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
34 tn Grk “and stood him.”
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.
36 tn This is another first class condition, as in v. 3.
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).
38 sn A quotation from Ps 91:12.
39 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
40 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
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.
42 tn Here καί (kai) has been translated as “so” to indicate a summary.
43 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
44 tn Grk “until a favorable time.”
45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
46 sn 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 [2x]; 4:18).
47 tn Grk “went out.”
48 tn Grk “all the surrounding region.”
49 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
50 tn The imperfect verb has been translated ingressively.
51 sn 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 Mishnah, m. Megillah 3-4; m. Berakhot 2).
52 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
53 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
56 sn See the note on synagogues in 4:15.
57 tn Grk “according to his custom.”
58 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
59 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. 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 tn 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 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
62 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
63 tn Grk “to evangelize,” “to preach the gospel.”
64 sn 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 tc The majority of
66 sn 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 sn 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 sn 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, afesi") translated release earlier in the verse.
69 sn 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).