KJV: At that time Herod the tetrarch heard of the fame of Jesus,
YLT: At that time did Herod the tetrarch hear the fame of Jesus,
Darby: At that time Herod the tetrarch heard of the fame of Jesus,
ASV: At that season Herod the tetrarch heard the report concerning Jesus,
| Ἐν | At |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| ἐκείνῳ | that |
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Parse: Demonstrative Pronoun, Dative Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καιρῷ | time |
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Parse: Noun, Dative Masculine Singular Root: καιρός Sense: due measure. |
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| ἤκουσεν | heard |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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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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| τετραάρχης | tetrarch |
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Parse: Noun, Nominative Masculine Singular Root: τετράρχης Sense: a tetrarch. |
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| ἀκοὴν | news |
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Parse: Noun, Accusative Feminine Singular Root: ἀκοή Sense: the sense of hearing. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Matthew 14:1
Herod Antipas ruler of Galilee and Perea, one-fourth of the dominion of Herod the Great. [source]
See note on Matthew 4:24. Cognate accusative, heard the hearing (rumour), objective genitive. It is rather surprising that he had not heard of Jesus before. [source]
A ruler of a fourth part. Archelaus had obtained two-fourths of his father's dominions, and Antipas (this Herod) and Philip each one-fourth. [source]
Better as Rev., report. Lit., hearing. [source]
Reverse Greek Commentary Search for Matthew 14:1
Compare Mark 8:6. On the occasion of feeding the five thousand, the multitude sat down on the grass ( ἐπὶ τοὺς χότρους ) Matthew 14:19. It was then the month of flowers. Compare Mark 6:39, the green grass, and John 6:10, much grass. On the present occasion, several weeks later, the grass would be burnt up, so that they would sit on the ground. [source]
This paragraph begins exactly like Matthew 11:25 “at that season” (εν εκεινωι τωι καιρωι en ekeinōi tōi kairōi), a general statement with no clear idea of time. So also Matthew 14:1. The word καιρος kairos means a definite and particular time, but we cannot fix it. The word “cornfields” does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley). [source]
As was meet after they had given his body decent burial. It was a shock to the Master who alone knew how great John really was. The fate of John was a prophecy of what was before Jesus. According to Matthew 14:13 the news of the fate of John led to the withdrawal of Jesus to the desert privately, an additional motive besides the need for rest after the strain of the recent tour. [source]
Indirect question with the deliberative subjunctive retained. In the feeding of the five thousand Jesus took compassion on the people and healed their sick (Matthew 14:14). Here the hunger of the multitude moves him to compassion So he is unwilling Unloosed, (εκλυω ekluō) exhausted. [source]
No mention of “grass” as in Matthew 14:19 for this time, midsummer, the grass would be parched and gone. [source]
In Matthew 14:19 the word used for “grace” or “blessing” is ευλογησεν eulogēsen Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs. [source]
They were ready to respond for they knew that popular opinion was divided on that point (Matthew 14:1.). They give four different opinions. It is always a risky thing for a pastor to ask for people‘s opinions of him. But Jesus was not much concerned by their answers to this question. He knew by now that the Pharisees and Sadducees were bitterly hostile to him. The masses were only superficially following him and they looked for a political Messiah and had vague ideas about him. How much did the disciples understand and how far have they come in their development of faith? Are they still loyal? [source]
As in Matthew 14:12, the corpse. Originally a fallen body from πιπτω piptō to fall, like Latin cadaver from cado, to fall. The proverb here as in Luke 17:37, is like that in Job 39:30; Proverbs 30:17. [source]
It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew 14:13-21), but they did. Soon Jesus will remind them of both these demonstrations of his power (Matthew 16:9, Matthew 16:10). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (Τραχονιτις Trachonitis). [source]
Vulgate, rumor. See note on Matthew 14:1; note on Matthew 24:6. They had no telephones, telegraphs, newspapers or radio, but news has a marvellous way of spreading by word of mouth. The fame of this new teacher went out “everywhere” (πανταχου pantachou) throughout all Galilee. [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]
See note on Matthew 24:28. It was a mournful time for the disciples of John. “They went and told Jesus” (Matthew 14:12). What else could they do? [source]
Matthew has these words in another context (Matthew 9:26), but Mark alone has them here. Μη Mē is the usual negative for the participle in the Koiné. These excited and exciting people (Bruce) greatly needed teaching. Matthew 14:14 mentions healing as does Luke 9:11 (both preaching and healing). But a vigorous crowd of runners would not have many sick. The people had plenty of official leaders but these rabbis were for spiritual matters blind leaders of the blind. Jesus had come over for rest, but his heart was touched by the pathos of this situation. So “he began to teach them many things” Two accusatives with the verb of teaching and the present tense of the infinitive. He kept it up. [source]
Genitive absolute. ωρα Hōra used here for day-time (so Matthew 14:15) as in Polybius and late Greek. Much day-time already gone. Luke 9:12 has it began to incline (κλινειν klinein) or wear away. It was after 3 p.m., the first evening. Note second evening or sunset in Mark 6:47; Matthew 14:23; John 6:16. The turn of the afternoon had come and sunset was approaching. The idiom is repeated at the close of the verse. See note on Matthew 14:15. [source]
John says that Jesus asked Philip to find out what food they had (John 6:5.) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark 6:35.). On this protest to his command that they feed the crowds (Mark 6:37; Matthew 14:16; Luke 9:13) Jesus said “Go see” how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John 6:8.). They had suggested before that two hundred pennyworth (δηναριων διακοσιων dēnariōn diakosiōn See note on Matthew 18:28) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John‘s Gospel alone tells of the lad with his lunch which his mother had given him. [source]
Another Markan touch. It was passover time (John 6:4) and the afternoon sun shone upon the orderly groups upon the green spring grass. See note on Matthew 14:15. They may have been seated like companies at tables, open at one end. [source]
See on Matthew 14:1. [source]
Only here in New Testament. Properly a stock of provisions. Thus Xenophon. “Cyrus hastened the whole journey, except when he halted in order to furnish himself with supplies ” ( ἐπισιτισμοῦ ἕνεκα )Desert ( ἔρημῳ )See on Matthew 14:15. [source]
The ye emphatic, closing the sentence in the Greek order. See on Matthew 14:15. [source]
See on Matthew 14:15. [source]
See on Matthew 14:1. [source]
First aorist (ingressive) passive indicative of σπλαγχνιζομαι splagchnizomai Often love and pity are mentioned as the motives for Christ‘s miracles (Matthew 14:14; Matthew 15:32, etc.). It is confined to the Synoptics in the N.T. and about Christ save in the parables by Christ.Weep not (μη κλαιε mē klaie). Present imperative in a prohibition. Cease weeping. [source]
First aorist active subjunctive of καταλυω kataluō a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge Only here and Luke 19:7 in the N.T. in this sense.Get victuals (ευρωσιν επισιτισμον heurōsin episitismon). Ingressive aorist active of ευρισκω heuriskō very common verb.Victuals See notes on Mark 6:32-44; notes on Matthew 14:13-21 for discussion of details. [source]
See notes on Mark 6:32-44; notes on Matthew 14:13-21 for discussion of details. [source]
Originally, to look up, as Matthew 14:19; Mark 16:4, and so some render it here; but better, I recovered sight. [source]
According to Roman law. Ulpian, a Roman jurist of the third century, says: “The bodies of those who are capitally punished cannot be denied to their relatives. At this day, however, the bodies of those who are executed are buried only in case permission is asked and granted; and sometimes permission is not given, especially in the cases of those who are punished for high treason. The bodies of the executed are to be given for burial to any one who asks for them.” Avaricious governors sometimes sold this privilege. Cicero, in one of his orations against Verres, has a terribly graphic passage describing such extortions. After dwelling upon the tortures inflicted upon the condemned, he says: “Yet death is the end. It shall not be. Can cruelty go further? A way shall be found. For the bodies of the beheaded shall be thrown to the beasts. If this is grievous to parents, they may buy the liberty of burial” (v., 45). Compare Matthew 14:12; Acts 8:2. [source]
Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark 6:32.; Matthew 14:13.). They beheld Imperfect active of τεωρεω theōreō They had been beholding the signs which Jesus had been doing The people were eager to hear Jesus again (Luke 9:11) and to get the benefit of his healing power “on them that were sick” (επι των αστενουντων epi tōn asthenountōn the weak or feeble, without strength, α a privative and στενος sthenos strength). [source]
Those of John 6:9. Having given thanks The usual grace before meals (Deuteronomy 8:10). The Synoptics use “blessed” ευλογησεν eulogēsen (Mark 6:41; Matthew 14:19; Luke 9:16). He distributed First aorist active indicative of διαδιδωμι diadidōmi old verb to give to several To them that were set down Present middle participle (dative case) of ανακειμαι anakeimai old verb to recline like αναπεσειν anapesein in John 6:10. As much as they would Imperfect active of τελω thelō “as much as they wished.” [source]
A common, but indefinite, note of time in John (John 3:22; John 5:1; John 6:1; John 7:1). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark 6:30-44; Matthew 14:13-21; Luke 9:10-17; John 6:1-13). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John 6:4) just a year before the end. To the other side of the Sea of Galilee The name given in Mark and Matthew. It is called Gennesaret in Luke 5:1 and “Sea of Tiberias” in John 21:1. Here “of Tiberias” (της Τιβεριαδος tēs Tiberiados) is added as further description. Herod Antipas a.d. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See John 6:23 for this city. Luke (Luke 9:10) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of Mark 6:45 in Galilee. [source]
First aorist active participle of επαιρω epairō See the same phrase in John 4:35 where it is also followed by τεαομαι theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς ochlos polus (here πολυς οχλος polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō (defective verb). [source]
He does not yet know Jesus as the Messiah the Son of God (John 9:36). I received sight First aorist active indicative of αναβλεπω anablepō old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Matthew 14:19). [source]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER- conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER- -DIVIDER- 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER- authority which commands submission. -DIVIDER- -DIVIDER- 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER- -DIVIDER- The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER- Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER- -DIVIDER- [source]
The verb is a favourite one with Luke (Acts 2:33; Acts 5:33, Acts 5:36; Acts 7:28; Acts 9:23-29; Acts 10:39, etc.). Instrumental case and Ionic form of μαχαιρα machaira The Jews considered beheading a shameful death as in the case of the Baptist (Matthew 14:10). [source]
Second aorist active participle of διερχομαι dierchomai accusative case agreeing with Παυλον Paulon accusative of general reference with the infinitive ελτειν elthein idiomatic construction with εγενετο egeneto The word for “upper” Instead he took the more direct road through the Cayster Valley to Ephesus. Codex Bezae says here that Paul wanted to go back to Jerusalem, but that the Holy Spirit bade him to go into Asia where he had been forbidden to go in the second tour (Acts 16:6). Whether the upper “parts” The province of Asia included the western part of Asia Minor. The Romans took this country b.c. 130. Finally the name was extended to the whole continent. It was a jewel in the Roman empire along with Africa and was a senatorial province. It was full of great cities like Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (the seven churches of Rev. 2;3), Colossae, Hierapolis, Apamea, to go no further. Hellenism had full sway here. Ephesus was the capital and chief city and was a richer and larger city than Corinth. It was located at the entrance to the valley of the Maeander to the east. Here was the power of Rome and the splendour of Greek culture and the full tide of oriental superstition and magic. The Temple of Artemis was one of the seven wonders of the world. While in Ephesus some hold that Paul at this time wrote the Epistle to the Galatians after his recent visit there, some that he did it before his recent visit to Jerusalem. But it is still possible that he wrote it from Corinth just before writing to Rome, a point to discuss later. Certain disciples (τινας ματητας tinas mathētas). Who were they? Apollos had already gone to Corinth. They show no connection with Priscilla and Aquila. Luke calls them “disciples” or “learners” (ματητας mathētas) because they were evidently sincere though crude and ignorant. There is no reason at all for connecting these uninformed disciples of the Baptist with Apollos. They were floating followers of the Baptist who drifted into Ephesus and whom Paul found. Some of John‘s disciples clung to him till his death (John 3:22-25; Luke 7:19; Matthew 14:12). Some of them left Palestine without the further knowledge of Jesus that came after his death and some did not even know that, as turned out to be the case with the group in Ephesus. [source]
Lit., hearing. Similarly, Matthew 14:1; Mark 13:7. Compare the phrase word of hearing, 1 Thessalonians 2:13; Hebrews 4:2(Rev.); and hearing of faith, i.e., message of faith, Galatians 3:2. [source]
Literally, “hearing” (Matthew 14:1; Mark 13:7). [source]
That is, by the word of God as used in the prayer. Scripture is not called “the Word of God.” The Word of God includes much more than Scripture: but Scripture contains the Word of God, and the thanksgiving at table was in the words of Scripture. See Psalm 145:15, Psalm 145:16. The custom of grace at meat appears 1 Samuel 9:13. Christ blessed the loaves and fishes (Matthew 14:19; Matthew 15:36): Paul on the ship gave thanks for the meal which the seamen ate (Acts 27:35). Ἑντεύξεως prayersee on 1 Timothy 2:1. [source]
Or, being tickled in their hearing. Κνήθειν totickle, N.T.oolxx. Κνηθόμενοι itchingHesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή , A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6: in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1: hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. [source]
Perfect active participle of the compound verb παρερχομαι parerchomai old verb, to go by (beside) as in Matthew 14:15 with ωρα hōra (hour). [source]
Old word from πιπτω piptō (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew 14:12), here the singular (some MSS. πτωματα ptōmata plural) as belonging to each of the αυτων autōn (their) like στοματος αυτων stomatos autōn (their mouth) in Revelation 11:5. So also in Revelation 11:9. No word in the Greek for “lie.” [source]