Lukas 4:6-11

4:6 And he ¹  said to him, “To you ²  I will grant this whole realm ³  – and the glory that goes along with it, ⁴  for it has been relinquished ⁵  to me, and I can give it to anyone I wish. 4:7 So then, if ⁶  you will worship ⁷  me, all this will be ⁸  yours.” 4:8 Jesus ⁹  answered him, ¹⁰  “It is written, ‘You are to worship ¹¹  the Lord ¹²  your God and serve only him.’” ¹³ 

4:9 Then ¹⁴  the devil ¹⁵  brought him to Jerusalem, ¹⁶  had him stand ¹⁷  on the highest point of the temple, ¹⁸  and said to him, “If ¹⁹  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,’ ²⁰  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ²¹ 

Lukas 22:24-27

22:24 A dispute also started ²²  among them over which of them was to be regarded as the greatest. ²³  22:25 So ²⁴  Jesus ²⁵  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁶  22:26 Not so with you; ²⁷  instead the one who is greatest among you must become like the youngest, and the leader ²⁸  like the one who serves. ²⁹  22:27 For who is greater, the one who is seated at the table, ³⁰  or the one who serves? Is it not ³¹  the one who is seated at the table? But I am among you as one ³²  who serves.

[4:6]  ¹ tn Grk “And the devil.”

[4:6]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ¹³ 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]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ¹⁵ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ¹⁷ tn Grk “and stood him.”

[4:9]  ¹⁸ 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]  ¹⁹ tn This is another first class condition, as in v. 3.

[4:10]  ²⁰ 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]  ²¹ sn A quotation from Ps 91:12.

[22:24]  ²² tn Or “happened.”

[22:24]  ²³ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ²⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁶ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:26]  ²⁷ tn Grk “But you are not thus.”

[22:26]  ²⁸ tn Or “the ruler.”

[22:26]  ²⁹ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ³⁰ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ³¹ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ³² sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.