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Chapter 4


4:1 Then (tote) the (ho) Jesus (Iēsous), under (hupo) [authority, AE] of the (tou) Spirit (pneumatos), was led up (anēchthē) into (eis) the (tēn) desolate place (erēmon) to be tested (peirasthēnai) under (hupo) [authority, AE] of the (tou) diabolical one (diabolou).


4:2 And (kai) he having fasted (nēsteusas) forty (tesserakonta) days (hēmeras) and (kai) nights (nuktas), he pined (epeinasen) later (husteron).


4:3 And (kai) the one (ho) testing (peirazōn) having come toward (proselthōn) [the Jesus, v1, RE], he enunciated (eipen) to him (autō), “If (ei) you are (ei) [a/the] son (huios) of the (tou) God (theou), enunciate (eipe) [you are [a/the] son, ER], in order that (hina) the (hoi) stones (lithoi), these ones (houtoi), may cause themselves to become (genōntai) loaves of bread (artoi)!”


4:4 But (de) the (ho) [Jesus, v1, RE] having been caused to make a decision (apokritheis), he enunciated (eipen), “It has been written (gegraptai), ‘The (ho) mortal (anthrōpos) shall absolutely not cause himself to live (ouk zēsetai) upon (ep) bread (artō) alone (monō), BUT (all’), upon (epi) every (panti) statement (rhēmati) being caused to go out (ekporeuomenō) through (dia) a mouth (stomatos) of God (theou)!’” 


(See Deut. 8:3; Mat. 4:4; Acts 1:16, 3:18, 21, 4:25; Heb. 1:1-2)


4:5 Then (tote) the (ho) diabolical one (diabolos) took him along (paralambanei auton) into (eis) the (tē) holy (hagian) city (polin), and (kai) he stood (estēsen) him (auton) upon (epi) the (to) wing (pterugion) of the (tou) sacred place (hierou).


4:6 And (kai) says (legei) to him (autō), “If (ei) you are (ei) [a/the] son (huios) of the (tou) God (theou), throw (bale) yourself (seauton) down below (katō)!  


Because (gar) it is written (gegraptai) that (hoti), ‘He shall cause Himself to give [an] injunction (enteleitai) about (peri) you (sou), and (kai) the (tois) messengers (angelois) of Him (autou) shall lift (arousin) you (se) upon (epi) hands (cheirōn);


at no time (mēpote) may you strike (proskopsēs) the (ton) foot (poda) of you (sou) toward (pros) a stone (lithon).’”


(See Psalm 91:11-12)


4:7 The (ho) Jesus (Iēsous) shed light5346 (ephē) to him (autō), “Again (palin), it has been written (gegraptai), ‘Absolutely do not test out (ouk ekpeiraseis) [the] Lord (kurion), the (ton) God (theon) of you (sou)!’”


(See Deut. 6:16)


4:8 Again (palin) the (ho) diabolical one (diabolos) takes him along (paralambanei auton) into (eis) a very greatly (lian) high (hupsēlon) mountain (oros).


And (kai) he thoroughly shows (deiknusin) to him (autō) all (pasas) the (tas) kingdoms (basileias) of the (tou) cosmos (kosmou), and (kai) the (tēn) glory (doxan) of them (autōn).


4:9 And (kai) he enunciated (eipen) to him (autō), "All (panta) these (tauta) [kingdoms of the cosmos, v8, RE] I shall give (dōsō) to you (soi), if perhaps (ean) falling4098 (pesōn) you may bow to4352 (proskunēsēs) me (moi).”


4:10 Then (tote) the (ho) Jesus (Iēsous) says (legei) to him (autō), "Get underway (hupage) Satan (Satana)!


Because (gar) it has been written (gegraptai), ‘You shall bow to4352 (proskunēseis) [the] Lord (kurion), the (ton) God (theon) of you (sou), and (kai) to Him (autō) alone (monō) you serve (latreuseis).’"


(See Deut. 6:13, 11:3-4; 1 Sam. 7:3)


4:11 Then (tote) the (ho) diabolical one (diabolos) let go (aphiēsin) of him (auton)


And (kai) behold (idou), messengers (angeloi) came to (prosēlthon) [him, ER] and (kai) were ministering (diēkonoun) to him (autō)!


4:12 But (de) [the Jesus, v10, RE] having heard (akousas) that (hoti) John (Iōannēs) was passed aside (paredothē), he made up room402 (anechōrēsen) into (eis) the (tēn) Galilee (Galilaian).


4:13 And (kai) having left (katalipōn) the (tēn) Nazareth (Nazara), he homed-down (katōkēsen) into (eis)  Capernaum (Kapharnaoum), the one (tēn) alongside the sea (parathalassian), in (en) [the] boundaries (horiois) of Zabulon (Zaboulōn) and (kai) Nephthalim (Nephthalim);


4:14 in order that (hina) the (to) [Word, AE] having been stated (rhēthen) through (dia) the (tou) prophet (prophētou) Isaiah (Hsaiou) may be fulfilled (plērōthē), saying (legontos),


4:15 "Land (gē) of Zabulon (Zaboulōn), and (kai) land (gē) of Nephthalim (Nephthalim), way (hodon) of [the] sea (thalassēs), [on the, AE] other side (peran) of the (tou) Jordan (Iordanou), Galilee (Galilaia) of the (tōn) ethnic groups (ethnōn),


4:16 the (ho) people (laos), the one (ho) causing itself to sit down (kathēmenos) in (en) darkness (skotei), saw (eiden) a great (mega) light (phōs).


And (kai) to the ones (tois) causing themselves to sit down (kathēmenois) in (en) [the] region (chōra) and (kai) shadow (skia) of death (thanatou), [a/the] light (phōs) rose up (aneteilen) for them (autois)."


(See Isaiah 9:1-2)


4:17 From (apo) then (tote) the (ho) Jesus (Iēosous) caused himself to start (ērxato) to preach (kērussein), and (kai) to say (legein), “Repent (metanoeite), because (gar) the (hē) Kingdom932 (basileia) of the (tōn) Heavens (ouranōn) has come near1448 (ēngiken).”


(As recorded in Mat. 3:2, John the Baptist preached that the Kingdom of the Heavens has come near (ēngiken), about two thousand years ago already! As recorded in Mat. 4:17, and in other passages, starting at the beginning of Jesus’ earthly ministry, he also preached that the Kingdom of the Heavens/Kingdom of God has come near (ēngiken)!


Was the Kingdom of the Heavens/Kingdom of God as near to the believers about two thousand years ago as Judas was near to Jesus on that night, the night Judas walked up to Jesus and gave him a kiss (Luke 22:47)? For the meaning of the Greek word ēngiken, look up and read all of the passages where an inflected form of its root word ēngizō is used, searching on Strong’s # 1448.


There’s about 43 usages of ēngizō, in which all of their contexts they unanimously agree in the definition of the answer to the question of “How near is near?” In all of their contexts, the things which are said to have come near are literally near enough and close enough to immediately be touched and/or entered into and experienced.


Scripturally, ēngizō, meaning near, can’t possibly mean “over two thousand years away into the future” as the present popular invented mortal-made theological theory insists. Something separated from something else by such a great distance in time (Acts 2:39), or geographically (Luke 15:13, 19:12), is the meaning of the Greek word makros, Strong’s # 3117, meaning far off.


Jesus Christ and his disciples/apostles taught during the time of Jesus’ earthly ministry, both before and after his resurrection, that the Kingdom of the Heavens/God has come near, which means it can’t possibly be near (ēngizō) and far off (makros) at the same time!


See Mat. 3:2, 4:17, 6:10, 10:7, 26:29; Mark 1:15, 9:1, 14:25, 43; Luke 10:9-11, *17:20-21, 19:12, 22:18, 47; Acts 2:39; 1 Cor. 6:12, 10:23, 11:25; Heb. 8:8, 9:15.)


4:18 But (de) he walking around (peripatōn) alongside (para) of the (tēn) sea (thalassan) of the (tēs) Galilee (Galilaias), he saw (eiden) two (duo) brothers (adelphous):


Simon (Simōna), the one (ton) being said (legomenon) [to be] Peter (Petron), and (kai) Andrew (Andrean) the (ton) brother (adelphon) of him (autou), throwing (ballontas) a throw-around net (amphiblēstron) into (eis) the (tēn) sea (thalassan), because (gar) they were being (ēsan) fishermen (halieis).


4:19 And (kai) he says (legei) to them (autois), “[Come, vMat. 16:24; Luke 9:23; etc., RE] behind (opisō) me (mou), and (kai) I shall make (poiēsō) you (humas) fishermen (halieis) of mortals (anthrōpōn).”


4:20 But (de) the (hoi) [Peter and Andrew, v18, RE] straightaway (eutheōs) having let go (aphentes) of the (ta) nets (diktua), they followed (ēkolouthēsan) him (autō).


4:21 And (kai) [the Jesus, v17, RE] having progressed (probas) from there (ekeithen), he saw (eiden) two (duo) others (allous) [being] brothers (adelphous);


James (Iakōbon), the (ton) [James, RE] of the (tou) Zebedee (Zebedaiou), and (kai) John (Iōannēn) the (ton) brother (adelphon) of him (autou), in (en) the (tō) ship (ploiō) with (meta) Zebedee (Zebedaiou) the (tou) father (patros) of them (autōn).


They were making fit (katartizontas) the (ta) nets (diktua) of them (autōn).


And (kai) he called them aloud (ekalesen autous).


4:22 But (de) the (hoi) [brothers, v21, RE] straightaway (eutheōs) having let go (aphentes) of the (to) ship (ploion), and (kai) the (ton) father (patera) of them (autōn), they followed (ēkolouthēsan) him (autō).


4:23 And (kai) he was going around (periēgen) in (en) the (tēn) whole (holēn) of Galilee (Galilaia) teaching (didaskōn) in (en) the (tais) synagogues (sunagōgais) of them (autōn), and (kai) preaching (kērussōn) the (to) Evangelism (euangelion) of the (tēs) Kingdom932 (basileias), and (kai) giving therapy (therapeuōn) for every (pasan) sickness (noson) and (kai) every (pasan) malady (malakian) among (en) the (tō) people (laō).


4:24 And (kai) the (hē) [Evangelism of the Kingdom, v23, RE] heard (akoē) of him (autou) went away (apēlthen) into (eis) [the] whole (olēn) of the (tēn) Syria (Surian)


And (kai) they brought (prosenegkan) to him (autō) all (pantas) of the ones (tous) maliciously (kakōs) having (echontas) various (poikilais) sicknesses (nosois), and (kai) being held together with (sunechomenous) torments (basanois), and (kai) being demon-possessed (daimonizomenous), and (kai) being Moon-exercised (seleniazomenous), and (kai) paralyzed (paralutikous).


And (kai) of them (autous) he gave therapy (etherapeusen).


4:25 And (kai) many (polloi) crowds (ochloi) from (apo) the (tēs) Galilee (Galilaias), and (kai ) Decapolis (Dekapoleōs), and (kai) Jerusalem (Hierosolumōn), and (kai) Judaea (Ioudaias), and (kai) [from the, RE] other side  (peran) of the (tou) Jordan (Iordanou), followed (ēkolouthēsan) him (autō).