Luke 4:1

The Temptation of Jesus

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 

Luke 1:17

1:17 And he will go as forerunner before the Lord ⁶  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ⁷  to make ready for the Lord a people prepared for him.”

Luke 1:80

1:80 And the child kept growing ⁸  and becoming strong ⁹  in spirit, and he was in the wilderness ¹⁰  until the day he was revealed ¹¹  to Israel.

Luke 2:27

2:27 So ¹²  Simeon, ¹³  directed by the Spirit, ¹⁴  came into the temple courts, ¹⁵  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹⁶ 

Luke 8:29

8:29 For Jesus ¹⁷  had started commanding ¹⁸  the evil ¹⁹  spirit to come out of the man. (For it had seized him many times, so ²⁰  he would be bound with chains and shackles ²¹  and kept under guard. But ²²  he would break the restraints and be driven by the demon into deserted ²³  places.) ²⁴ 

Luke 9:42

9:42 As ²⁵  the boy ²⁶  was approaching, the demon threw him to the ground ²⁷  and shook him with convulsions. ²⁸  But Jesus rebuked ²⁹  the unclean ³⁰  spirit, healed the boy, and gave him back to his father.

Luke 3:16

3:16 John answered them all, ³¹  “I baptize you with water, ³²  but one more powerful than I am is coming – I am not worthy ³³  to untie the strap ³⁴  of his sandals. He will baptize you with the Holy Spirit and fire. ³⁵ 

Luke 10:21

10:21 On that same occasion ³⁶  Jesus ³⁷  rejoiced ³⁸  in the Holy Spirit and said, “I praise ³⁹  you, Father, Lord ⁴⁰  of heaven and earth, because ⁴¹  you have hidden these things from the wise ⁴²  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁴³ 

[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 mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ⁵ tn Or “desert.”

[1:17]  ⁶ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁷ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:80]  ¹¹ tn This verb is imperfect.

[1:80]  ¹² tn This verb is also imperfect.

[1:80]  ¹³ tn Or “desert.”

[1:80]  ¹⁴ tn Grk “until the day of his revealing.”

[2:27]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ¹⁷ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ¹⁸ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ¹⁹ tn Grk “the temple.”

[2:27]  ²⁰ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[8:29]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ²³ tn Grk “unclean.”

[8:29]  ²⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ²⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁸ sn This is a parenthetical, explanatory comment by the author.

[9:42]  ²⁶ tn Here δέ (de) has not been translated.

[9:42]  ²⁷ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ²⁸ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ²⁹ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ³⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ³¹ sn This is a reference to an evil spirit. See Luke 4:33.

[3:16]  ³¹ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ³² tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ³³ tn Grk “of whom I am not worthy.”

[3:16]  ³⁴ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ³⁵ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[10:21]  ³⁶ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ³⁸ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ³⁹ tn Or “thank.”

[10:21]  ⁴⁰ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁴¹ tn Or “that.”

[10:21]  ⁴² sn See 1 Cor 1:26-31.

[10:21]  ⁴³ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.