Pentecost 7 - Mark 6:14-29

Related Scripture Readings

  • Amos 7:7-15
  • Psalm 85:8-13
  • Ephesians 1:3-14

Prayer of the Day

  • O God, from you come all holy desires, all good counsels, and all just works. Give to us, your servants, that peace which the world cannot give, that our hearts may be set to obey your commandments; and also that we, being defended from the fear of our enemies, may live in peace and quietness, through Jesus Christ, our Savior and Lord.

Greek Text (NA27)

The Death of John the Baptist

14Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ. 15ἄλλοι δὲ ἔλεγον ὅτι Ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν. 16ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν· ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, οὗτος ἠγέρθη. 17Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν· 18ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου. 19ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο· 20ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν.

21Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, 22καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος καὶ ὀρχησαμένης ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. εἶπεν ὁ βασιλεὺς τῷ κορασίῳ· αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι· 23καὶ ὤμοσεν αὐτῇ [πολλὰ] ὅ τι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου. 24καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς· τί αἰτήσωμαι; ἡ δὲ εἶπεν· τὴν κεφαλὴν Ἰωάννου τοῦ βαπτίζοντος. 25καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα· θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ. 26καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν· 27καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ 28καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. 29καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.

ESV Translation

The Death of John the Baptist
14King Herod heard of it, for Jesus' name had become known. Some said, “John the Baptist has been raised from the dead. That is why these miraculous powers are at work in him.” 15But others said, “He is Elijah.” And others said, “He is a prophet, like one of the prophets of old.” 16But when Herod heard of it, he said, “John, whom I beheaded, has been raised.” 17For it was Herod who had sent and seized John and bound him in prison for the sake of Herodias, his brother Philip's wife, because he had married her. 18For John had been saying to Herod, “It is not lawful for you to have your brother's wife.” 19And Herodias had a grudge against him and wanted to put him to death. But she could not, 20for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.
21But an opportunity came when Herod on his birthday gave a banquet for his nobles and military commanders and the leading men of Galilee. 22For when Herodias's daughter came in and danced, she pleased Herod and his guests. And the king said to the girl, “Ask me for whatever you wish, and I will give it to you.” 23And he vowed to her, “Whatever you ask me, I will give you, up to half of my kingdom.” 24And she went out and said to her mother, “For what should I ask?” And she said, “The head of John the Baptist.” 25And she came in immediately with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” 26And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her. 27And immediately the king sent an executioner with orders to bring John's head. He went and beheaded him in the prison 28and brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 29When his disciples heard of it, they came and took his body and laid it in a tomb.

Notes + USB3 & NIV Translation

This section of the Gospel sees Jesus seeking to withdraw from the crowds and direct his attention rather to his disciples.


14-16

See also Matthew 14:1-2 & Luke 9:7-9


14–29

See also Matthew 14:1–12. Herod senses that in Jesus the powers which he thought he had banished when he executed John are at work; the disquieting voice of God calling him to account has not been silenced. The death of John the Baptist, told here and not in its natural place in the sequence of events (1:14), is prophetic of Jesus’ fate (Mark 9:12–13; Matthew 17:12–13). Both in the village (1–6) and in the royal court men are turning against Him; the cleavage deepens because of His teaching.


14

  • Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ,

  • Kai ekousen ho basileus herodes phaneron gar egeneto to onoma autou

  • King Herod heard about this, for Jesus’ name had become well known.


  • καὶ ἔλεγον ὅτι Ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν,

  • kai elegon hoti Ioannes ho baptizon egegertai ek nekron

  • Some were saying,“John the Baptist has been raised from the dead,


  • καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ.

  • Kai dia touto energousin hai dunameis en auto

  • and that is why miraculous powers are at work in him.”

ὁ βασιλεὺς Ἡρῴδης (ho basileus herodes|the king Herod) - See also Matthew 14:1. Mark may here have used the title “king” sarcastically (since Herod, the son of Herod the Great, was actually a tetrarch), or perhaps he simply used Herod’s popular title or may rather reflect the self-view or aspiration of Herod. He was tetrarch of Galilee and Peraea from his father's death in 4 BC till AD 39.

φανερὸν (phaneron|well-known/evident/plain [knowledge])

τὸ ὄνομα αὐτοῦ (to onoma autou|the name/title of him) - Here bears the sense of fame. We are not told explicitly what it was that Herod heard, but this clause implies that it was of Jesus' reputation.

ἔλεγον (elegon|they were saying) - The third person plural is almost certainly right, though the singular, ἐλεγεν is very much better attested. The plural makes this phrase the beginning of reports on public perception regarding Jesus rather than that of Herod. It would have been natural for copyists to alter the verb into the singular to agree with ἠκουσεν.

ἐγήγερται (egegertai|has been raised)

ἐκ νεκρῶν (ek nekron|from [among the] dead)

ἐνεργοῦσιν (energousin|are at/in work) - Probably in a sense similar to the transfer of the spirit of Elijah to his companion Elisha (2 Kings 2:15).


15

  • ἄλλοι δὲ ἔλεγον ὅτι Ἠλίας ἐστίν· ἄλλοι δὲ ἔλεγον

  • alloi de elegon hoti elias estin alloi de elegon

  • Others said, “He is Elijah.” And still others claimed,


  • ὅτι προφήτης ὡς εἷς τῶν προφητῶν.

  • hoti prophetes hos eis ton propheton

  • He is a prophet, like one of the prophets of long ago.”

ἄλλοι (alloi|others)

Ἠλίας ἐστίν (elias estin|Elijah it is) - See also Malachi 4:5.

προφήτης ὡς εἷς τῶν προφητῶν (prophetes hos eis ton propheton|prophet like one of the [old] prophets) - The consensus is clearly that Jesus is a prophet, but just how he fits into that ancient category is a matter of rather wild speculation.


16

  • ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν, Ον ἐγω ἀπεκεφάλισα Ἰωάννην, οὗτος ἠγέρθη.

  • akousas de ho herodes elegen on ego apekephalisa ioannen outos egerthe

  • But when Herod heard this, he said, “John, whom I beheaded, has been raised from the dead!”

The sentence broken off in verse 14 is resumed.

ἀπεκεφάλισα (apekephalisa|beheaded)

ἠγέρθη (egerthe|was raised) - Herod, disturbed by an uneasy conscience and disposed to superstition, feared that John had come back to haunt him.


17-29

See also Matthew 14:3-12 & Luke 3:19-f. The previous verse provides an excuse for this 'digression,' relating the story of John's death. However, the 'sandwiching' of this story within the account of the disciples' mission, and following the discussion of Jesus' identity, is intended to tie the fate of John in with the Jesus story as a foretaste of what 'another John' must expect (note how the four references in Mark to Ἡρῳδης and to Ἡρῳδαινοι, 3:6; 6:14-29; 8:15 and 12:12 all imply hostility and threat to the work of God). Jesus' mission has been seen as in continuity with that of John since 1:7-11, 14-15; and the link will be made clearer in 9:11-13 and especially in 11:27-33. So while the story has its own interest as providing the conclusion to the earlier account of John (left unfinished in 1:14), it also serves to set the scene within which Jesus will approach his own confrontation with authority.


17

  • Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάννην

  • autos gar ho herodes aposteilas ekratesen ton ioannan

  • For Herod himself had given orders to have John arrested,


  • καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα

  • kai edesen auton en phulake dia herodiada

  • and he had him bound and put in prison. He did this because of Herodias,


  • τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν·

  • ten gunaika philippou tou adelphou autou hoti auten egemesen

  • his brother Philip’s wife, whom he had married.

ἀποστείλας (aposteilas|having sent out)

ἐκράτησεν (ekratesen |arrested/held [fast]/seized)

ἔδησεν (edesen|bound/tied)

φυλακῇ (phulake|prison) - According to Josephus, Ant 18:119, John was imprisoned and executed in the fortress of Machaerus, to the east of the Dead Sea in the southeasternmost part of Peraea.

Ἡρῳδιάδα (herodiada|Herodias) - See also Matthew 14:3.

Φιλίππου (philippou|Philip) - See also Matthew 14:3. If by 'Philip' Philip the Tetrarch is meant, this contradicts Josephus who says (Ant 18:136) that Herodias was married to Herod the son of Herod the Great and Marianne II. Philip the Tetrarch actually married Salome. It would seem that either Mark is mistaken, or that Herod to whom Herodias was married had also the name Philip. There is considerable obscurity surrounding both the relationships and the names of the Herod family (particularly since the name 'Herod' seems to have been used both as a personal name for certain members of the family and as a family name for all), and it is possible that the Herod who was Herodias's first husband also bore the personal name Philip, as did her son-in-law."

ἐγάμησεν (egemesen|had married)


18

  • ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ

  • elegen gar ho ioannes to herode

  • For John had been saying to Herod,


  • ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου.

  • hoti ouk exestin soi echein ten gunaika tou adelphou sou

  • It is not lawful for you to have your brother’s wife.”

ἔλεγεν (elegen|was/had been saying)

Οὐκ ἔξεστίν (ouk exestin|not is permissible/lawful/proper) - We see in John the example of moral courage, not hesitating incur the wrath of the great and powerful, as often as it may be found necessary: for he, with whom there is acceptance of persons, does not honestly serve God.


19-20

Verses 19-20 set up the contrast, strongly reminiscent of the story of Ahab and Jezebel (whose 'target' was, of course, John's model Elijah), which the rest of the story will work out between a resolutely hostile Herodias and a wavering Antipas, who will eventually be tricked into pronouncing sentence against his better judgment. The parallel with Pilate's ineffectual resistance to the determined hostility of the priests in 15:1-15 is remarkable, yet another indication of Mark's desire to link together the fates of John and of Jesus (note how Pilate will in 15:14 by implication echo with regard to Jesus Antipas's view of John as δικαιος και ἁγιος).


19

  • ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο·

  • he de herodias eneichen auto kai ethelen auton apokteinai kai ouk edunato

  • So Herodias nursed a grudge against John and wanted to kill him. But she was not able to,

ἐνεῖχεν (eneichen|bore a grudge against/was hostile towards)

ἤθελεν (ethelen|desired/wished/willed)

ἀποκτεῖναι (apokteinai|to kill/put to death)

οὐκ ἠδύνατο (ouk edunato|not was able to/capable of)


20

  • ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδως αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον,

  • ho gar herodes ephobeito ton Ioannen eidos auton andra dikaion kai hagion

  • because Herod feared John and protected him, knowing him to be a righteous and holy man.


  • καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν.

  • kai suneterei auton kai akousas autou polla eporei kai hedeos autou ekouen

  • When Herod heard John, he was greatly puzzled; yet he liked to listen to him.

ἐφοβεῖτο (ephobeito|feared/was afraid of)

εἰδως (eidos|having known)

ἄνδρα (andra|man)

δίκαιον (dikaion|[a] righteous/just)

ἅγιον (hagion|holy)

συνετήρει (suneterei|he was protecting/keeping safe)

ἠπόρει (eporei|he was disturbed/at a loss) - The support for ἠπορει, though numerically weak, is strong in quality, and intrinsically this reading is more likely than ἐποιει which is read by the majority of Greek MSS. ἠπορει vividly describes Herod's moral weakness. Elsewhere in the NT ἀπορεω is used in the middle (hence W ἡπορειτο), and the unfamiliarity of the form may have led to the correction to ἐποιει in the majority of MSS.

ἡδέως (|gladly) - The implication is that, like Felix with another prisoner later (Acts 24:24-26), he was at least open to persuasion; but he remained confused and undecided.


21

  • Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον

  • kai genomenes hemeras eukairou hote herodes tois genesiois autou deipnon

  • Finally the opportune time came. On his birthday Herod gave a banquet


  • ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρῶτοις τῆς Γαλιλαίας,

  • epoiesen tois megistasin autou kai tois chiliarchois kai tois protois tes Galilaias

  • for his high officials and military commanders and the leading men of Galilee.

εὐκαίρου (eukairou|[a] suitable/opportune/timely) - Probably means for Herodias and her purposes.

ὅτε (hote|when/at which time)

γενεσίοις (genesiois|birthday celebrations)

δεῖπνον (|[a] dinner/feast/banquet/supper)

μεγιστᾶσιν (deipnon|court nobles/people of high status)

χιλιάρχοις (chiliarchois|military commanders) - High ranking military officers generally in charge of 600-1000 men.

πρτοις (protois|most leading/prominent persons) - There was a palace as well as a prison in the fortress of Machaerus, and presumably, though it was certainly a long way from Galilee, if Herod was resident there, he would be surrounded by his courtiers. It certainly seems to be implied (27-f) that John was imprisoned close at hand.


22

  • καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος καὶ ὀρχησαμένης,

  • kai eiselthouses tes thugatros autou heridiados kai orchesamenes

  • When the daughter of Herodias came in and danced,


  • ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. εἶπεν ὁ βασιλεὺς τῷ κορασίῳ,

  • eresen to herode kai tois sunanakeimenois eipen ho basileus to korasio

  • she pleased Herod and his dinner guests. The king said to the girl, “


  • Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δωσω σοι·

  • aiteson me ho ean theles kai dosos soi

  • Ask me for anything you want, and I’ll give it to you.”

εἰσελθούσης (eiselthouses|having entered/came in)

τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος (tes thugatros autou heridiados|the daughter of him Herodias) - See also note on Matthew 14:6. There are textual difficulties here. The chief variants are: i) θυγατρος αὐτης της Ἡρῳδιαδος A C W Θ and the majority of Greek MSS and vg syrh; ii) θυγατρος αὐτου Ἡρῳδιαδος א B D L Δ 565; iii) θυγατρος της Ἡρῳδιαδος f1 22 131 it (some mss) syrs,p etc. According to (ii) the girl is herself named Herodias and is described as Herod's daughter. But in verse 24 she is Herodias' daughter. Herodias had a daughter called Salome, but she was not Herod's daughter; and the narrative does not seem to allow for the union between Herod and Herodias to have been long-standing enough for there to be a daughter sufficiently old by it. So most commentators accept reading (i). However, a majority of the UBS Committee decided somewhat reluctantly that the reading with αὐτου must be adopted on the strength of its external attestation; αὐτου "represents an early error. This might derive from a careless scribe who was puzzled by the intrusive αὐτης and mechanically altered it to αὐτου, thus producing a smoother text without realising what violence it did to the narrative in context. In that case, the majority reading, αὐτης (της) Ἡρῳδαιδος, would be preferred.

ὀρχησαμένης (orchesamenes|having danced)

ἤρεσεν (eresen|[she] pleased)

συνανακειμένοις (sunanakeimenois|reclining/sitting at the table with [him])

κορασίῳ (korasio|young girl)

Αἴτησόν (aiteson me|ask/request of me)

ὃ ἐὰν (ho ean|whatever)

θέλῃς (theles|you wish) - See also verse 19.

δωσω (dosos|I will give [it])


23

  • καὶ ὤμοσεν αὐτῇ [πολλά],

  • kai omosen aute polla

  • And he promised her with an oath,


  • Ο τι ἐάν με αἰτήσῃς δωσω σοι ἕως ἡμίσους τῆς βασιλείας μου.

  • ho ti ean me aiteses doso soi eos hemisous tes basileias mou

  • Whatever you ask I will give you, up to half my kingdom.”

ὤμοσεν (omosen|he made a promise/swore an oath) - The adverbial addition of πολλα here is not very elegant, but typical of Mark (20; 3:12; 5:10, 23, 38, 43...); its absence from the majority of MSS is an obvious stylistic improvement.

ἕως ἡμίσους τῆς βασιλείας μου (eos hemisous tes basileias mou|up to half of the kingodm of me) - A proverbial reference to generosity, not to be taken literally (Esther 5:3, 6). Generosity suited the occasion and would win the approval of the guests. See also 1 Kings 13:8.


24

  • καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς, Τί αἰτήσωμαι; ἡ δὲ εἶπεν,

  • kai exelthousa eipen te metri autes ti aitesomai he de eipen

  • She went out and said to her mother, “What shall I ask for?”


  • Τὴν κεφαλὴν Ἰωάννου τοῦ βαπτίζοντος.

  • ten kephalen ioannou tou baptizontos

  • The head of John the Baptist,” she answered.

ἐξελθοῦσα (exelthousa|having gone out)

αἰτήσωμαι (aitesomai|should I ask [for]/claim) - It is possible, though not certain, that a distinction is intended between the middle used here and the active in verses 22-23. If so, the meaning here would be 'claim', there being now a sort of business relationship since the king's promise.

κεφαλὴν (kephalen|head)


25

  • καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα,

  • kai eiselthousa euthus meta spoudes pros ton basilea etesato legousa

  • At once the girl hurried in to the king with the request:


  • Θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.

  • thelo hina exautes dos moi epi pinaki ten kephalen ioannou tou baptistou

  • I want you to give me right now the head of John the Baptist on a platter.”

σπουδῆς (spoudes|haste/eagerness/zeal)

ἐξαυτῆς (exautes|at once/immediately)

δῷς (dos|you may give)

πίνακι (pinaki|[a] platter/dish/plate) - The grim ἐπι πινακι seems to be her own idea.


26

  • καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους

  • kai perilupos genomenos ho basileus dia tous horkous kai tous anakeimenous

  • The king was greatly distressed, but because of his oaths and his dinner guests,


  • οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν·

  • ouk ethelesen athetesai auten

  • he did not want to refuse her.

περίλυπος (perilupos|very sad/deeply distressed) - A strong word only used again in Mark 14:34.

γενόμενος (genomenos|having become)

ὅρκους (horkous|promise/oath/vow)

ἀνακειμένους (anakeimenous|reclining/seated at table [with him]/was a dinner guest)

ἀθετῆσαι (athetesai|to refuse/reject/set aside)


27

  • καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ.

  • kai euthus aposteilas ho basileus spekoulatora epetazen enenkai ten kephalen autou

  • So he immediately sent an executioner with orders to bring John’s head.

  • καὶ ἀπελθων ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ

  • kai apelthon apekephalisen auton en te phulake

  • The man went, beheaded John in the prison,

ἀποστείλας (aposteilas|having sent [out])

σπεκουλάτορα (spekoulatora|executioner/soldier on special duty) - A Latinism.

ἐπέταξεν (epetazen|he commanded/ordered)

ἐνέγκαι (enenkai|to bring)

ἀπεκεφάλισεν (apekephalisen|he beheaded)

φυλακῇ (phulake|prison)


28

  • καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ,

  • kai enenken ten kephalen autou epi pinaki kai edoken auten to korasio

  • and brought back his head on a platter. He presented it to the girl,


  • καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς.

  • kai to korasion edoken auten te metri autes

  • and she gave it to her mother.

κορασίῳ (korasio|young girl) - See also verse 22.

ἔδωκεν (edoken|gave)


29

  • καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον

  • kai akousantes hoi mathetai autou elthon

  • On hearing of this, John’s disciples came


  • καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.

  • kai eran to ptoma autou kai ethekan auto en mnemeio

  • and took his body and laid it in a tomb.

ἦλθον (elthon|came)

ἦραν (eran|carried away/took[up])

πτῶμα (ptoma|corpse/body)

ἔθηκαν (ethekan|placed)

μνημείῳ (mnemeio|tomb/grave)

See also Luke 9:8 for Herod's later fears; also Matthew 14:12 for John's disciples informing Jesus of what had happened.


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