KJV: For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife.
YLT: For Herod having laid hold on John, did bind him, and did put him in prison, because of Herodias his brother Philip's wife,
Darby: For Herod had seized John, and had bound him and put him in prison on account of Herodias the wife of Philip his brother.
ASV: For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.
| Ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἡρῴδης | Herod |
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Parse: Noun, Nominative Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| κρατήσας | having seized |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: κρατέω Sense: to have power, be powerful. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰωάνην | John |
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Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| ἔδησεν | he bound |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: δέω Sense: to bind tie, fasten. |
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| φυλακῇ | prison |
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Parse: Noun, Dative Feminine Singular Root: φυλακή Sense: guard, watch. |
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| ἀπέθετο | put [him] |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀποτίθημι Sense: to put off or aside or away. |
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| διὰ | on account of |
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Parse: Preposition Root: διά Sense: through. |
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| Ἡρῳδιάδα | Herodias |
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Parse: Noun, Accusative Feminine Singular Root: Ἡρῳδιάς Sense: daughter of Aristobulus and granddaughter of Herod the Great. |
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| γυναῖκα | wife |
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Parse: Noun, Accusative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| Φιλίππου | of Philip |
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Parse: Noun, Genitive Masculine Singular Root: Φίλιππος Sense: an apostle of Christ. |
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| ἀδελφοῦ | brother |
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Parse: Noun, Genitive Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 14:3
The death of John had taken place some time before. The Greek aorists here Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in Matthew 4:12 without the name of the place. See note on Matthew 11:2 also for the discouragement of John εν τηι πυλακηι en tōi desmōtēriōi (place of bondage), here en tēi phulakēi (the guard-house). Josephus (Ant. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (Land of Moab) says that there are now remains of “two dungeons, one of them deep and its sides scarcely broken in” with “small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist.” “On this high ridge Herod the Great built an extensive and beautiful palace” (Broadus). “The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem” (Edersheim, Life and Times of Jesus). [source]
( ἐν φυλακῇ απέθετο )Lit., “put him away or aside ” ( ἀπὸ ). This prison was the fortress of Machaerus on the east side of the Dead Sea, almost on a line with Bethlehem, above the gorge which divided the Mountains of Abarim from the range of Pisgah. Perched on an isolated cliff at the end of a narrow ridge, encompassed with deep ravines, was the citadel. At the other end of this ridge Herod built a great wall, with towers two hundred feet high at the corners; and within this inclosure, a magnificent palace, with colonnades, baths, cisterns, arsenals - every provision, in short, for luxury and for defence against siege. The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem. In the detached citadel, probably in one of the underground dungeons, remains of which may still be seen, was the prison of John. “We return through what we regard as the ruins of the magnificent castle-palace of Herod, to the highest and strongest part of the defences - the eastern keep or the citadel, on the steep slope, one hundred and fifty yards up. The foundations of the walls all around, to the height of a yard or two above the ground, are still standing. As we clamber over them to examine the interior, we notice how small this keep is: exactly one hundred yards in diameter. There are scarcely any remains of it left. A well of great depth, and a deep, cemented cistern, with the vaulting of the roof still complete, and - of most terrible interest to us - two dungeons, one of them deep down, its sides scarcely broken in, ' with small holes still visible in the masonry where staples of wood and iron had once been fixed!' As we look down into its hot darkness, we shudder in realizing that this terrible keep had, for nigh ten months, been the prison of that son of the free wilderness, the bold herald of the coming kingdom, the humble, earnest, self-denying John the Baptist” (Edersheim, “Life and Times of Jesus”). [source]
Reverse Greek Commentary Search for Matthew 14:3
From δις dis (in two, divided in mind). Cf. Matthew 14:31. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1 Corinthians 15:6). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped He is now their Risen Lord and Saviour. [source]
Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this post eventum narrative is very little out of the chronological order. The news of John‘s death at Machaerus may even have come at the close of the Galilean tour. “The tidings of the murder of the Baptist seem to have brought the recent circuit to an end” (Swete). The disciples of John “went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat” (Matthew 14:12.). See note on Matthew 14:3-12 for the discussion about Herod Antipas and John and Herodias. [source]
Mark does not give “the Son of the living God” (Matthew 16:16) or “of God” (Luke 9:20). The full confession is the form in Matthew. Luke‘s language means practically the same, while Mark‘s is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew‘s narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on Matthew 16:16, Matthew 16:18. The disciples had confessed him as Messiah before. Thus John 1:41; John 4:29; John 6:69; Matthew 14:33. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John 6:14.). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them. [source]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Compare Matthew 14:36; Mark 6:56, where διεσώθησαν , were thoroughly saved, and ἐσώζοντο , were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty-eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luke 7:3, where διασώσῃ (A. V.,heal ) is explained by Luke 7:7, ἰαθήσεται , the technical word, shall be healed, and by Luke 7:10, “found the servant whole ( ὑγιαίνοντα , another professional word - see on Luke 5:31) that had been sick. ” Compare, also, Luke 8:35, Luke 8:36, Luke 8:44, Luke 8:47, Luke 8:48. Medical writers do not use σώζειν or διασώζειν , to save, as equivalent to ἰᾶσθαι , to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in this sense - Acts 27:44; Acts 28:1. [source]
See on sa40" translation="">Matthew 14:3.sa40 [source]
First aorist active indicative (kappa aorist). Common verb (προστιτημι prostithēmi) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction οτι hoti (that) before the next verb κατεκλεισεν katekleisen (shut up) is asyndeton. This verb literally means shut down, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our “shut up” without a strict regard to the idea of “down.” It is an old and common verb, though here and Acts 26:10 only in the N.T. See note on Matthew 14:3 for further statement about the prison. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). [source]
Latin word also, semicinctilum Only here in the N.T. Linen aprons used by servants or artisans (Martial XIV. 153). Paul did manual work at Ephesus (Acts 20:34) and so wore these aprons. Departed (ωστε apallalsethai). Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
Present passive infinitive with hōste for actual result as in Acts 19:10. If one wonders how God could honour such superstitious faith, he should remember that there is no power in superstition or in magic, but in God. If God never honoured any faith save that entirely free from superstition, how about Christian people who are troubled over the number 13, over the moon, the rabbit‘s foot? The poor woman with an issue of blood touched the hem of Christ‘s garment and was healed (Luke 8:44-46) as others sought to do (Matthew 14:36). God condescends to meet us in our ignorance and weakness where he can reach us. Elisha had a notion that some of the power of Elijah resided in his mantle (2 Kings 2:13). Some even sought help from Peter‘s shadow (Acts 5:15). [source]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2 Corinthians 10:1; Romans 12:1; Romans 15:30). That (ινα hina). Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. All speak Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul‘s acquaintance with Greek culture. There be no divisions among you (σχιζω mē ēi en humin schismata). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. αιρεσεις Schisma is from στασις schizō old word to split or rend, and so means a rent (Matthew 9:16; Mark 2:21). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also 1 Corinthians 11:18 where a less complete change than ητε δε κατηρτισμενοι haireseis 1 Corinthians 12:25; John 7:43 (discord); John 9:16; John 10:19. “Here, faction, for which the classical word is νοι stasis division within the Christian community” (Vincent). These divisions were over the preachers (1:12-4:21), immorality (1 Corinthians 5:1-13), going to law before the heathen (1 Corinthians 6:1-11), marriage (7:1-40), meats offered to idols (1 Corinthians 8-10), conduct of women in church (11:1-16), the Lord‘s Supper (11:17-34), spiritual gifts (1 Corinthians 12-14), the resurrection (1 Corinthians 15). But that ye be perfected together Periphrastic perfect passive subjunctive. See this verb in Matthew 4:21 (Mark 1:19) for mending torn nets and in moral sense already in 1 Thessalonians 3:10. Galen uses it for a surgeon‘s mending a joint and Herodotus for composing factions. See 2 Corinthians 13:11; Galatians 6:1. Mind (νους noi), judgment (γνωμη gnōmēi). “Of these words νους nous denotes the frame or state of mind, gnōmē the judgment, opinion or sentiment, which is the outcome of nous ” (Lightfoot). [source]
Purport (sub-final) rather than direct purpose, common idiom in Koiné{[28928]}š (Robertson, Grammar, pp.991-4) like Matthew 14:36. Used here with λεγητε ηι ητε κατηρτισμενοι legēteλεγητε παντες ēiμη ηι εν υμιν σχισματα ēte katērtismenoi though expressed only once. [source]