▼ Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

▼ “River” is not in the Greek text but is supplied for clarity.

▼ The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

▼ Most mss (A Θ Ξ Ψ 0102 f^{1, 13} 33 Maj. lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (Ƥ^{4vid,7, 75vid} א B D L W 579 892 1241 pc it).

▼ Or “desert.”

▼ Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomenos) 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.

▼ Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

▼ 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.

▼ The Greek word here is συντελεσθείσων (suntelesqeisōn) from the verb συντελέω (sunteleō).

▼ 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 teleioō 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.

▼ This is a first class condition: “If (and let’s assume that you are) the Son of God…”

▼ Grk “say to this stone that it should become bread.”

▼ Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) 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.

▼ Most mss (A [D] Θ Ψ [0102] f^{1, 13} 33 Maj. latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (all’ epi panti rhēmati 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.

▼ A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

▼ 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.

▼ Grk “he.”

▼ Most mss (א¹ A [D W] Θ Ψ 0102 f^{1, [13]} 33 700 2542 Maj. 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.

▼ “A high place” is not in the Greek text but has been supplied for clarity.

▼ Grk “And the devil.”

▼ In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

▼ 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.

▼ 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.

▼ 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.

▼ This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

▼ Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

▼ 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.

▼ Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

▼ Most mss, especially the later ones (A Θ Ψ 0102 f¹³ Maj. 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 opisō 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.

▼ Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

▼ Most later mss (A Θ 0102 Maj.) 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.

▼ 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.

▼ 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.

▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

▼ Grk “he”; the referent (the devil) has been specified in the translation for clarity.

▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.

▼ Grk “and stood him.”

▼ 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.

▼ This is another first class condition, as in v. 3.

▼ 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).

▼ A quotation from Ps 91:12.

▼ Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

▼ Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

▼ 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.

▼ Here καί (kai) has been translated as “so” to indicate a summary.

▼ Grk “he”; the referent (the devil) has been specified in the translation for clarity.

▼ Grk “until a favorable time.”

▼ 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).