Luke 5:4

An Exegetical Examination of Luke 4:5: The Temptation and the Instant of Vision

This exegetical study of An Exegetical Examination of Luke 4:5: The Temptation and the Instant of Vision is based on a b-greek discussion from Fri May 7 02:52:01 1999. The initial inquiry focused on the interpretation of Luke 4:5, specifically the phrase ἐν στιγμῇ χρόνου, which describes Satan showing Jesus all the kingdoms of the world. The question posed was not merely a linguistic one concerning grammar or vocabulary, but rather one of profound meaning: how should this instantaneous vision be understood?

The main exegetical issue revolves around the nature of the experience described in Luke 4:5. The phrase ἐν στιγμῇ χρόνου—”in a moment of time” or “in an instant”—prompts inquiry into whether this was a literal, physical observation from a high mountain, a symbolic or visionary experience, or a demonstration of supernatural ability by the tempter. Understanding this phrase is crucial for grasping the theological implications of the temptation narrative, particularly concerning Jesus’ human and divine nature and the adversary’s power.

Greek text (Nestle 1904)

Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου.

Key differences with SBLGNT (2010):

• Nestle 1904 includes ὁ διάβολος (the devil) as the subject of ἀναγαγὼν (leading up) and ἔδειξεν (showed). SBLGNT (and NA28) omits ὁ διάβολος in this verse, leaving the subject implied from the preceding verse (Luke 4:2).

Textual Criticism (NA28): The omission of ὁ διάβολος in Luke 4:5 by critical editions like NA28 and SBLGNT reflects a preference for the shorter reading, which is supported by some significant early manuscripts (e.g., Papyrus 75, Codex Vaticanus). The inclusion of ὁ διάβολος in later manuscripts (like Codex Bezae and the Byzantine text tradition, reflected in Nestle 1904) is often considered a scribal clarification or harmonization with the explicit mention of “the devil” elsewhere in the temptation narrative (e.g., Luke 4:2, 4:3, 4:6, 4:13). While the identity of the tempter is unambiguous throughout the passage, the variant highlights manuscript diversity and editorial principles favoring brevity and earlier witness. Regardless of the textual decision, the agent of temptation remains the adversary.

Lexical Notes (KITTEL, BDAG):

• στιγμή (stigmē): According to BDAG, στιγμή primarily means “a point, a speck, a spot” and by extension, “a point of time, an instant, a moment.” In Luke 4:5, it denotes a remarkably brief duration. KITTEL (TDNT) would further elaborate on the theological significance of such a sudden, compressed moment, often used to emphasize the immediacy or the miraculous nature of an event, contrasting with extended periods of χρόνος.
• χρόνος (chronos): BDAG defines χρόνος as “time, period of time.” KITTEL would discuss its broader conceptual meaning of time, whether measured or unmeasured, and its role in human experience and divine activity. In the phrase ἐν στιγμῇ χρόνου, χρόνος serves to qualify the nature of the “instant,” emphasizing that it is a brief moment *within* the continuum of time.

Translation Variants

The phrase ἐν στιγμῇ χρόνου (lit. “in a moment of time”) is central to the interpretative challenge of Luke 4:5. Grammatically, ἐν with the dative indicates the temporal frame. Rhetorically, the compressed temporal adverbial phrase intensifies the impossibility of seeing “all the kingdoms of the inhabited world” from a single physical vantage point, suggesting a non-literal, perhaps visionary or supernatural, mode of experience. The initial b-greek query raised this very point, questioning whether it implied a stepping “outside the limits of time and space.”

A respondent’s insight, drawing on apocalyptic literature, suggests that such “quick ascents into… upper realms through the agency of a heavenly being with their consequent visions” were a recognized literary theme. This interpretation posits that the phrase serves to highlight the *visionary character* of the experience, rather than a literal, physically impossible panoramic view. The instantaneous nature of the vision would underscore the demonic power to present such a sweeping, albeit illusory, prospect, rather than implying Jesus’ own ability to transcend time and space in this context.

The omission of ὁ διάβολος in some textual traditions further accentuates the starkness of the action: “And leading him up to a high mountain, he showed him all the kingdoms…” This concise phrasing, though grammatically ambiguous about the subject, maintains the focus on the rapid, supernatural presentation. The rhetorical effect is to emphasize the overwhelming scope of the temptation and the tempter’s capacity to conjure such a vision.

Conclusions and Translation Suggestions

The analysis of Luke 4:5 reveals that the phrase ἐν στιγμῇ χρόνου is not merely a temporal indicator but a crucial element informing the nature of the temptation. It strongly suggests a visionary experience, typical of apocalyptic literature, rather than a literal physical observation. This interpretation aligns with the rhetorical function of the narrative, emphasizing the adversary’s supernatural power to present a comprehensive, instantaneous, and tempting panorama of worldly dominion. The textual variant regarding ὁ διάβολος, while minor in its impact on the identity of the tempter, subtly influences the textual flow and directness of the narrative.

1. “And the devil led him up to a high mountain and showed him all the kingdoms of the world in an instant.”
   This translation emphasizes the brevity and immediacy of the vision, maintaining the explicit mention of the devil as per Nestle 1904.
2. “Then he led him up to a high mountain and, in a mere moment, showed him all the kingdoms of the inhabited earth.”
   This option reflects the NA28/SBLGNT textual decision, implying the devil as the subject, and highlights the almost impossibly short duration of the comprehensive vision.
3. “And the adversary took him to a high mountain and granted him a vision of all the world’s kingdoms in a flash of time.”
   This translation uses “adversary” as a common rendering for διάβολος and interprets the event more explicitly as a “vision,” further underscoring the supernatural and non-literal aspect of seeing “all the kingdoms” instantly.