THEOLOGICAL ANALYSIS vv.1 - 2
Luke emphatically intends to show the role of the Spirit in the ministry of Christ. He begins the contextual description for the narrative by describing Jesus as “full of the Holy Spirit”, an exclusive Lukan claim that immediately follows the baptism narrative where the Spirit is descending in the form of a dove. He is then led by this same Spirit into the wilderness, in which the Greek prepositional phrase εν τω πνευματι most likely conveys intervention through the progression. In a passive imperfect form, ηγετο expresses a continuous action in a past time, signifying that The Spirit did not lead Jesus into the desert alone, but led Him throughout the duration of the temptation narrative. Just writes: “The Spirit …show more content…
6-7. This is what is Young deems as marked prominence, defined as an author’s use of “various devices in the surface structure to highlight portions of the discourse.” The exact form of the verse, according to Marshall, speaks of a global authority as in Daniel 7:14. Essentially, Satan is offering the glory with no suffering and the authority with no anguish. Satan says: “To you I will give all this authority and their glory, for to me it has been handed over and to whomever I wish will give it. You therefore bow down before me, and it will all be yours (lit. “of …show more content…
Curiously, the passage replaces φοβηθηση with προσκυνησεις, similar to the Gospel of Matthew. However, the Torah rendering is תירא, which is commonly translated as φοβεω in most New Testament passages. It is suggested that this usage is employed in a direct reaction to the devil’s use of the term in his bargain.
vv.9 - 12 One of the more baffling aspects of the temptation narrative is the meaning of πτερυγιον. While some argue that its meaning is impossible to discover, Marshall suggests it may refer to a royal colonnade on the south side of the outer court of the temple overlooking a deep ravine, a high doorpost or superstructure of the temple gate, or a deliberate allusion to the “wings” of God in Psalm 91:4. Nolland concurs: “Certainly a very high point is meant, such as the “royal colonnade”
Luke emphatically intends to show the role of the Spirit in the ministry of Christ. He begins the contextual description for the narrative by describing Jesus as “full of the Holy Spirit”, an exclusive Lukan claim that immediately follows the baptism narrative where the Spirit is descending in the form of a dove. He is then led by this same Spirit into the wilderness, in which the Greek prepositional phrase εν τω πνευματι most likely conveys intervention through the progression. In a passive imperfect form, ηγετο expresses a continuous action in a past time, signifying that The Spirit did not lead Jesus into the desert alone, but led Him throughout the duration of the temptation narrative. Just writes: “The Spirit …show more content…
6-7. This is what is Young deems as marked prominence, defined as an author’s use of “various devices in the surface structure to highlight portions of the discourse.” The exact form of the verse, according to Marshall, speaks of a global authority as in Daniel 7:14. Essentially, Satan is offering the glory with no suffering and the authority with no anguish. Satan says: “To you I will give all this authority and their glory, for to me it has been handed over and to whomever I wish will give it. You therefore bow down before me, and it will all be yours (lit. “of …show more content…
Curiously, the passage replaces φοβηθηση with προσκυνησεις, similar to the Gospel of Matthew. However, the Torah rendering is תירא, which is commonly translated as φοβεω in most New Testament passages. It is suggested that this usage is employed in a direct reaction to the devil’s use of the term in his bargain.
vv.9 - 12 One of the more baffling aspects of the temptation narrative is the meaning of πτερυγιον. While some argue that its meaning is impossible to discover, Marshall suggests it may refer to a royal colonnade on the south side of the outer court of the temple overlooking a deep ravine, a high doorpost or superstructure of the temple gate, or a deliberate allusion to the “wings” of God in Psalm 91:4. Nolland concurs: “Certainly a very high point is meant, such as the “royal colonnade”