What Does Matthew 4:8 Mean in the King James?
Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The world’s weight is presented as a spectacle: seeing it all at once can make it feel like something to possess.
THE MEANING
The Slanderer places the world’s rule and splendor before the reader’s sight as one immense display. The height and total view make possession feel close, though this verse shows only a display. It exposes how a vision of total dominion can press on desire before a choice is spoken.
WHAT THIS UNDOES
The lie is that visible splendor proves rightful authority, or that seeing the whole world makes it yours to claim.
THE ROOT
κόσμου
kosmou
GROWS FROM
κοσμ-
Order, arrangement, adornment.
English “world” can sound like a place alone; kosmos also carries the sense of an arranged whole. Here the whole order of the world is shown as one spectacle, making it seem graspable as a single possession.
ALSO GROWS
kosmos: World; an ordered arrangement.
κόσμος
The verse shows the whole kosmos, not merely one place or possession.
kosmeō: Arrange, put in order, adorn.
κοσμέω
Its connection to arrangement helps reveal the world here as a complete display.
δόξαν
doxan
GROWS FROM
δοκ-
Seem, think, or be regarded; the word family connects public regard with the weight given to what is esteemed.
The glory shown here is the weight the world appears to carry. The display presents what is esteemed as though its visible prominence were its own proof of worth.
ALSO GROWS
doxa: Glory, honor, reputation; weight.
δόξα
This is the word for the splendor on display, carrying the sense of how much regard or weight something receives.
doxazō: Honor, glorify.
δοξάζω
This branch shows the act of assigning or recognizing honor, which makes the offered glory a matter of perceived esteem.
διάβολος
diabolos
GROWS FROM
βάλλω
Throw; with διά (dia, across or through), the compound carries the sense of casting accusation across someone.
“devil” in this verse is diabolos. The name identifies the figure as the Slanderer, so the display is not neutral information. It is an adversarial presentation of the world and the weight it seems to carry.
ALSO GROWS
ballō: Throw, cast.
βάλλω
This is the action at the root of the compound name.
diaballō: Accuse, slander.
διαβάλλω
This branch shows how throwing something against another becomes accusation or slander.
THE PATTERN
A spectacle of worldly splendor tests claims to rule, while Scripture locates ownership and ultimate governance beyond the display.
A Psalm of David. The earth is the LORD’s, and the fulness thereof; the world, and they that dwell therein.For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.THE THREAD
And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.The next verse makes the purpose of the display explicit: the Slanderer offers the kingdoms in exchange for a bowing down. The spectacle becomes an exchange in which allegiance is the price.
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