The temptation of Jesus
4:1Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness,
4:2where for forty days he was tested by the devil. He ate nothing at all during those days, and when they were over, he was famished.
4:3The devil said to him, “If you are the Son of God, command this stone to become a loaf of bread.”
4:4Jesus answered him, “It is written, ‘One does not live by bread alone.’”
4:5Then the devil led him up and showed him in an instant all the kingdoms of the world.
4:6And the devil said to him, “To you I will give all this authority and their glory, for it has been given over to me, and I give it to anyone I please.
4:7If you, then, will worship me, it will all be yours.”
4:8Jesus answered him, “It is written, ‘Worship the Lord your God, and serve only him.’”
4:9Then the devil led him to Jerusalem and placed him on the pinnacle of the temple, and said to him, “If you are the Son of God, throw yourself down from here,
4:10for it is written, ‘He will command his angels concerning you, to protect you,’
4:11and ‘On their hands they will bear you up, so that you will not dash your foot against a stone.’”
4:12Jesus answered him, “It is said, ‘Do not put the Lord your God to the test.’”
4:13When the devil had finished every test, he departed from him until an opportune time.
[1] Ἰησοῦς δὲ πλήρης Πνεύματος ῾Αγίου ὑπέστρεψεν ἀπὸ τοῦ ᾿Ιορδάνου, καὶ ἤγετο ἐν τῷ Πνεύματι εἰς τὴν ἔρημον
[2]ἡμέρας τεσσαράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου, καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις· καὶ συντελεσθεισῶν αὐτῶν ὕστερον ἐπείνασε.
[3]καὶ εἶπεν αὐτῷ ὁ διάβολος· εἰ υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος.
[4]καὶ ἀπεκρίθη ὁ ᾿Ιησοῦς πρὸς αὐτὸν λέγων· γέγραπται ὅτι οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ᾿ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ.
[5]Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου,
[6]καὶ εἶπεν αὐτῷ ὁ διάβολος· σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται, καὶ ᾧ ἐὰν θέλω δίδωμι αὐτήν.
[7]σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιόν μου, ἔσται σου πᾶσα.
[8]καὶ ἀποκριθεὶς αὐτῷ εἶπεν ὁ ᾿Ιησοῦς· ὕπαγε ὀπίσω μου, σατανᾶ· γέγραπται γάρ, Κύριον τὸν Θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
[9]Καὶ ἤγαγεν αὐτὸν εἰς ῾Ιεροσόλυμα, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ καὶ εἶπεν αὐτῷ· εἰ υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω·
[10]γέγραπται γὰρ ὅτι
τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ
τοῦ διαφυλάξαι σε,
[11]καὶ ὅτι
ἐπὶ χειρῶν ἀροῦσί σε,
μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
[12]καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ ᾿Ιησοῦς ὅτι εἴρηται, οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου.
[13]Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπ᾿ αὐτοῦ ἄχρι καιροῦ.
Comments
[1]Ἰησοῦς: the first mention of Jesus is without an article; but subsequently it takes an article (in vv. 4, 8, and 12). Blass-Debr.-Funk, par. 260.1, p. 136: ‘Ἰησοῦς takes the article as a rule in the Gospels, excluding perhaps John.’
ἤγετο: ‘was being led’, ‘was being guided’΄ the impf. indicates the continuous effect of holy spirit as Jesus trekked through the wilderness.
Πνεύματος ῾Αγίου: ‘of Spirit Holy’, without an article, is an unspecified spirit, ‘an unknown power’, a usage typical of Luke (Blass-Debr.-Funk, par. 257.2, p. 134). In the same verse the prep. phrase ἐν τῷ Πνεύματι, ‘in the Spirit’, with an article, is ‘anaphoric’, i.e. it refers back to the Spirit just mentioned (ibid.). In v.1 Spirit is meant as an unknown power, not the Pentecostal one.
[2] πειραζόμενος: πειράζομαι, pass. vc, πειράζω, c. acc. pers., ‘try, tempt a person, put someone to the test’, an LXX meaning (LSJ s.v. II.1). Cf. v. 12.
[8] ἀποκριθεὶς: ἀποκρίνομαι, ‘I answer’; LXX almost always and NT freq. uses the pass. aor. ἀπεκρίθην (LSJ s.v. IV. 1 &3; EDNT s.v. 1). The vb implies that the person answering is circumspectly evaluating his interlocutor’s statement or question (EDNT ibid.). Cf. v. 12.
Κύριον τὸν Θεόν σου: Θεός (‘God’) is virtually a proper name. The article may appear with Θεός ‘when the specific Jewish or Christian God or Lord is meant’, although it can be omitted even in this case (Blass-Debr.-Funk par. 254, p. 133. Cf. v. 12, Κύριον τὸν Θεόν σου and vv. 3, 4, and 9 for the genitive τοῦ Θεοῦ and Θεοῦ without an article.
[12] ἐκπειράσεις: fut. of ἐκπειράζω, ‘I tempt, make trial of’, Hellenistic Greek; here the fut. tense is the equivalent of a gentle command, as in cl. Gk.
Insights into Biblical Greek Grammar and Syntax 