Matius 4:1-11
Konteks4:1 Then Jesus was led by the Spirit into the wilderness 1 to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 2 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 3 4:4 But he answered, 4 “It is written, ‘Man 5 does not live 6 by bread alone, but by every word that comes from the mouth of God.’” 7 4:5 Then the devil took him to the holy city, 8 had him stand 9 on the highest point 10 of the temple, 4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 12 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 13 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 14 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship 15 me.” 4:10 Then Jesus said to him, “Go away, 16 Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 17 4:11 Then the devil left him, and angels 18 came and began ministering to his needs.
Markus 1:12
Konteks1:12 The Spirit immediately drove him into the wilderness.
Lukas 4:1-13
Konteks4:1 Then 19 Jesus, full of the Holy Spirit, returned from the Jordan River 20 and was led by the Spirit 21 in 22 the wilderness, 23 4:2 where for forty days he endured temptations 24 from the devil. He 25 ate nothing 26 during those days, and when they were completed, 27 he was famished. 4:3 The devil said to him, “If 28 you are the Son of God, command this stone to become bread.” 29 4:4 Jesus answered him, “It is written, ‘Man 30 does not live by bread alone.’” 31
4:5 Then 32 the devil 33 led him up 34 to a high place 35 and showed him in a flash all the kingdoms of the world. 4:6 And he 36 said to him, “To you 37 I will grant this whole realm 38 – and the glory that goes along with it, 39 for it has been relinquished 40 to me, and I can give it to anyone I wish. 4:7 So then, if 41 you will worship 42 me, all this will be 43 yours.” 4:8 Jesus 44 answered him, 45 “It is written, ‘You are to worship 46 the Lord 47 your God and serve only him.’” 48
4:9 Then 49 the devil 50 brought him to Jerusalem, 51 had him stand 52 on the highest point of the temple, 53 and said to him, “If 54 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,’ 55 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 56 4:12 Jesus 57 answered him, 58 “It is said, ‘You are not to put the Lord your God to the test.’” 59 4:13 So 60 when the devil 61 had completed every temptation, he departed from him until a more opportune time. 62
[4:2] 2 tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”
[4:3] 3 tn Grk “say that these stones should become bread.”
[4:4] 4 tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.
[4:4] 5 tn Or “a person.” Greek 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] 6 tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).
[4:4] 7 sn A quotation from Deut 8:3.
[4:5] 8 sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.
[4:5] 9 tn Grk “and he stood him.”
[4:5] 10 sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:6] 11 sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:6] 12 sn A quotation from Ps 91:12.
[4:7] 13 sn A quotation from Deut 6:16.
[4:9] 15 tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
[4:10] 16 tc The majority of later witnesses (C2 D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*vid K P W Δ 0233 Ë1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.
[4:10] 17 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.
[4:11] 18 tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[4:1] 19 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 20 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 21 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] 22 tc Most
[4:2] 24 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] 25 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 26 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] 27 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:2] sn 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 teleiow 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.
[4:3] 28 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 29 tn Grk “say to this stone that it should become bread.”
[4:4] 30 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] 31 tc Most
[4:4] sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
[4:5] 32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] sn 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.
[4:5] 34 tc Most
[4:5] 35 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 36 tn Grk “And the devil.”
[4:6] 37 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] 38 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] 39 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] 40 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] 41 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 42 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] 43 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] 44 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 45 tc Most
[4:8] 46 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] 47 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 48 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] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 50 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 51 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 52 tn Grk “and stood him.”
[4:9] 53 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] 54 tn This is another first class condition, as in v. 3.
[4:10] 55 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] 56 sn A quotation from Ps 91:12.
[4:12] 57 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 58 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 59 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] 60 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 61 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 62 tn Grk “until a favorable time.”
[4:13] sn 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).
