Mark 1:12-15

1:12 The Spirit immediately drove him into the wilderness. 1:13 He was in the wilderness forty days, ¹  enduring temptations from Satan. He ²  was with wild animals, and angels were ministering to his needs. ³ 

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ⁴  Jesus went into Galilee and proclaimed the gospel ⁵  of God. ⁶  1:15 He ⁷  said, “The time is fulfilled and the kingdom of God ⁸  is near. Repent and believe the gospel!”

Luke 4:1-13

The Temptation of Jesus

4:1 Then ⁹  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁰  and was led by the Spirit ¹¹  in ¹²  the wilderness, ¹³  4:2 where for forty days he endured temptations ¹⁴  from the devil. He ¹⁵  ate nothing ¹⁶  during those days, and when they were completed, ¹⁷  he was famished. 4:3 The devil said to him, “If ¹⁸  you are the Son of God, command this stone to become bread.” ¹⁹  4:4 Jesus answered him, “It is written, ‘Man ²⁰  does not live by bread alone.’” ²¹ 

4:5 Then ²²  the devil ²³  led him up ²⁴  to a high place ²⁵  and showed him in a flash all the kingdoms of the world. 4:6 And he ²⁶  said to him, “To you ²⁷  I will grant this whole realm ²⁸  – and the glory that goes along with it, ²⁹  for it has been relinquished ³⁰  to me, and I can give it to anyone I wish. 4:7 So then, if ³¹  you will worship ³²  me, all this will be ³³  yours.” 4:8 Jesus ³⁴  answered him, ³⁵  “It is written, ‘You are to worship ³⁶  the Lord ³⁷  your God and serve only him.’” ³⁸ 

4:9 Then ³⁹  the devil ⁴⁰  brought him to Jerusalem, ⁴¹  had him stand ⁴²  on the highest point of the temple, ⁴³  and said to him, “If ⁴⁴  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,’ ⁴⁵  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁴⁶  4:12 Jesus ⁴⁷  answered him, ⁴⁸  “It is said, ‘You are not to put the Lord your God to the test.’” ⁴⁹  4:13 So ⁵⁰  when the devil ⁵¹  had completed every temptation, he departed from him until a more opportune time. ⁵² 

Romans 8:14

8:14 For all who are led by the Spirit of God are ⁵³  the sons of God.

[1:13]  ¹ sn The forty days may allude to the experience of Moses (Exod 34:28), Elijah (1 Kgs 19:8, 15), or David and Goliath (1 Sam 17:16).

[1:13]  ² tn Grk “And he.”

[1:13]  ³ tn Grk “were serving him,” “were ministering to him.”

[1:14]  ⁴ tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ⁵ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ⁶ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[1:15]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ⁸ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[4:1]  ⁹ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹⁰ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “desert.”

[4:2]  ¹⁴ 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]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ¹⁶ 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]  ¹⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:3]  ¹⁸ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹⁹ tn Grk “say to this stone that it should become bread.”

[4:4]  ²⁰ 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]  ²¹ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “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 pc 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.

[4:5]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  ²³ tn Grk “he.”

[4:5]  ²⁴ 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]  ²⁵ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ²⁶ tn Grk “And the devil.”

[4:6]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ³² 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]  ³³ 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]  ³⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ³⁵ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw 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.

[4:8]  ³⁶ 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]  ³⁷ tc Most later mss (A Θ 0102 Ï) 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.

[4:8]  ³⁸ 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]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁴⁰ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁴² tn Grk “and stood him.”

[4:9]  ⁴³ 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]  ⁴⁴ tn This is another first class condition, as in v. 3.

[4:10]  ⁴⁵ 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]  ⁴⁶ sn A quotation from Ps 91:12.

[4:12]  ⁴⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁴⁸ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁴⁹ 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]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁵¹ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁵² tn Grk “until a favorable time.”

[8:14]  ⁵³ tn Grk “For as many as are being led by the Spirit of God, these are.”