The Meaning of Mark 6:25 Explained

Mark 6:25

KJV: And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.

YLT: and having come in immediately with haste unto the king, she asked, saying, 'I will that thou mayest give me presently, upon a plate, the head of John the Baptist.'

Darby: And immediately going in with haste to the king, she asked saying, I desire that thou give me directly upon a dish the head of John the baptist.

ASV: And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me on a platter the head of John the Baptist.

KJV Reverse Interlinear

And  she came in  straightway  with  haste  unto  the king,  and asked,  saying,  I will  that  thou give  me  by and by  in  a charger  the head  of John  the Baptist. 

What does Mark 6:25 Mean?

Context Summary

Mark 6:21-29 - Martyrdom Of A Witness-Bearer
Better the dungeon with John than the palace with Herod, for conscience filled the palace with the ghost of the murdered Baptist! A woman brought Herod to that. How careful women should be of the influence they exert over men; how careful men should be of yielding to any but the noblest influence! This family was eaten with lust, usually coupled with cruelty. No vice ever dwells alone. John the Baptist had a brief and tortuous career; for a few months the central figure of the nation, and then hurled down into the darkness of the dungeon, like some extinguished torch. No wonder that his specter haunted the heart of Herod, who thought that in Jesus he had become reincarnate. The messenger may fall, but the message is taken up and passed on by a thousand lips. Notice the contrast between John's end and that of our Lord. In John's case the disciples who had hearkened to his every word dispersed. The head had fallen, and the members were scattered. None thought of proclaiming their departed leader as still the living head and center of the movement he had set on foot. But when our Lord died, His true influence over men began. Up to that time he had been the Jewish rabbi; thenceforward he became the Redeemer of the world. [source]

Chapter Summary: Mark 6

1  Jesus is a prophet without honor in his own country
7  He gives the twelve power over unclean spirits
14  Various opinions of Jesus
16  John the Baptist is imprisoned, beheaded, and buried
30  The apostles return from preaching
34  The miracle of five loaves and two fishes
45  Jesus walks on the sea;
53  and heals all who touch him

Greek Commentary for Mark 6:25

Straightway with haste [ευτυς μετα σπουδης]
Before the king‘s rash mood passed and while he was still under the spell of the dancing princess. Herodias knew her game well. See note on Matthew 14:8. [source]
By and by [ἐξαυτῆς]
Obsolete in the old sense of immediately. The A. V. translates αὐθὺς ,straightway, in Matthew 13:21, by and by: εὐθέως , Mark 4:17, immediately: and the same word in Luke 21:9, by and by. Ἐξαυτῆς is rendered immediately, Acts 10:33; Acts 11:11: straightway, Acts 23:30: presently, Philemon 2:23. Rev., forthwith. The expression by and by in older English was sometimes used of place. Thus Chaucer.“Right in the same chamber by and by” (close by).and“Two young knights lying by and by” (near together).Edward IV. is reported to have said on his death-bed: “I wote (know) not whether any preacher's words ought more to move you than I that is going by and by to the place that they all preach of.” [source]
Charger []
See on Matthew 14:8. [source]

Reverse Greek Commentary Search for Mark 6:25

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Romans 12:8 With diligence [ἐν σπουδῇ]
See on Judges 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care ). In 2 Corinthians 7:12, care (Rev., earnest care ). In 2 Corinthians 8:8, forwardness (Rev., earnestness ). In 2 Corinthians 8:16, earnest care. [source]
Romans 12:7 Or he that teacheth [ειτε ο διδασκων]
Here the construction changes and no longer do we have the accusative case like διακονιαν — diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες — echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων — ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω — didasketō here (let him teach) or a general term ποιειτω — poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος — ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω — speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι — en hilarotēti). Late word, only here in N.T., from ιλαρος — hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Romans 12:7 With diligence [εν σπουδηι]
“In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω — speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι — en hilarotēti). Late word, only here in N.T., from ιλαρος — hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
Ephesians 4:3 Endeavoring [σπουδάζοντες]
Not strong enough. Originally the verb means to make haste. So the kindred noun σπουδή haste Mark 6:25; Luke 1:39. Hence diligence. Rev., here, giving diligence. [source]

What do the individual words in Mark 6:25 mean?

And having entered immediately with haste to the king she asked saying I desire that at once you give to me upon a platter the head of John the Baptist
Καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα Θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ Βαπτιστοῦ

εἰσελθοῦσα  having  entered 
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εὐθὺς  immediately 
Parse: Adverb
Root: εὐθέως  
Sense: straightway, immediately, forthwith.
σπουδῆς  haste 
Parse: Noun, Genitive Feminine Singular
Root: σπουδή  
Sense: haste, with haste.
βασιλέα  king 
Parse: Noun, Accusative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
ᾐτήσατο  she  asked 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: αἰτέω  
Sense: to ask, beg, call for, crave, desire, require.
λέγουσα  saying 
Parse: Verb, Present Participle Active, Nominative Feminine Singular
Root: λέγω 
Sense: to say, to speak.
Θέλω  I  desire 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἐξαυτῆς  at  once 
Parse: Adverb
Root: ἐξαυτῆς  
Sense: on the instant, forthwith.
δῷς  you  give 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular
Root: διδῶ 
Sense: to give.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
πίνακι  a  platter 
Parse: Noun, Dative Masculine Singular
Root: πίναξ  
Sense: a board, a tablet.
κεφαλὴν  head 
Parse: Noun, Accusative Feminine Singular
Root: κεφαλή  
Sense: the head, both of men and often of animals.
Ἰωάννου  of  John 
Parse: Noun, Genitive Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
Βαπτιστοῦ  Baptist 
Parse: Noun, Genitive Masculine Singular
Root: βαπτιστής  
Sense: a baptiser.

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