Matthew 4

said
Verses 3–10 contain purposeful language of speaking, and though difficult to bring out in English, the verb choices and tenses shift progressively as the narrative is constructed with mounting suspense toward Jesus’ final reply to Satan’s testing. The interaction between Satan and Jesus begins with the aorist εἶπεν (eipen; “said”) in verse 3 and then two aorists ἀποκριθεὶς εἶπεν (apokritheis eipen; “answered and said”) in verse 4, as Satan tests Jesus with hunger. Then, in verses 6 and 7, the present λέγει (legei; “said” or “says”; denoted in the translation with an asterisk [*], which marks the verbs that are historical presents in the Greek but are translated as past tense in English) and the imperfect ἔφη (ephē; “said” or “was saying, stating”) develop the intensity of the scene, in which Satan tests Jesus with life. In verse 9, after taking Jesus up to see all the kingdoms of the world, the devil offers Jesus the dominion of the world (described in the aorist tense [εἶπεν; eipen; “said”]), advancing the narrative to its climactic point. Verse 10 then records the climax in which Jesus’ response is introduced with the vivid present tense of the verb λέγει (legei; “said” or “says”; denoted in the translation with an asterisk [*]) when Jesus’ final word brings the testing to its end. This point is the perspective from which the narrative is being told—everything leads up to Jesus’ final response in this moment. Jesus demonstrates absolute triumph throughout the trial and in the end, authoritatively dismissing Satan and quoting God’s command in Deuteronomy 6:13 and 10:20 to worship Yahweh alone.

Again
The word “again” reflects the consistent translation of the Greek adverb πάλιν (palin; cf. v. 8). The use of this term in this context indicates that Jesus is not combatting Scripture with Scripture. Rather, Jesus is recognizing the devil’s citation of the passages but viewing them in their broader and proper context.

said
Refer to the discussion on verse 7 above.

said
Refer to the discussion on verse 7 above.

Jesus
The name “Jesus” has been rendered in italics because it is not included in the Greek. However, because Jesus is both the nearest referent (v. 11) and the clear subject of the following verse (v. 13; cf. Mark 1:14), His name has been supplied here for the sake of clarity.

departed
The Greek word ἀναχωρέω (anachōreō) has been consistently translated with the English word “departed” (cf. 2:12, 13, 22). Just as in chapter 2, the use of the term in this context indicates that Jesus “departs” in order to avoid danger. In this case, the danger is signified by John being arrested.

lived
The use of the word “lived” (κατοικέω; katoikeō) connects back to Matthew 2:23 where the same word is used in reference to Jesus. Both here (vv. 13–14) and in Matthew 2:23, Matthew notes that Jesus lived in a particular place in order to fulfill prophecy. Moreover, here in particular, Matthew’s use of the verb functions as an inclusio to round out the presentation of Jesus as the climactic messenger and Son of God.

saying
The word “saying” is included here because it appears in the Greek text (λέγοντος; legontos). It is regularly used in Matthew as an introductory formula for Old Testament citations (cf. 1:22, 2:15, 17; 3:3; 8:17; 12:17; 21:4; 27:9).

GENTILES
The term translated “Gentiles” here is ἔθνοι (ethnoi), which is the Greek word used to translate the Hebrew term גּוֹיִם (goyim) appearing in Isaiah 9:1 [Hb. 8:23]. While these terms can refer to nations or countries, the specific meaning in this context is not political nations but ethnic non-Jews. The region of Galilee was characterized by a large population of non-Jews, so the arrival of the Messiah into this region was an expression of great hope for the Gentiles, that they too might be rescued out of darkness as His light dawned on them. The consistent translation, “Gentiles,” both in Isaiah 9:1 and this text, helps rightly make this connection.

Jesus
Refer to the discussion on verse 12 above.