I—Iz.
207
6. Σγενεσίων δὲ ἀγομένων] τοῦ “Hpddou, ὠρχήσατο ἡ θυγάτηρ Tijs £ Cf. Gen.
"Ἡρωδιάδος ἐν τῷ µέσῳ, καὶ Ίρεσε τῷ Ἡρώδῃ ' 7. ὅθεν pel” ὅρκου ἡμέρα
ὡμολόγησεν αὐτῇ δοῦναι 6
cal a fol 9? , βασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, “Ads po,” Φησίν, “ὧδε ἐπὶ a a? 4 πίνακι τὴν κεφαλὴν Ιωάννου τοῦ Βαπτιστοῦ.
ὧν ὦᾳ ea 2 εαν αιτησηται.
ενεσιὼς, 8. Ἡ δὲ “προβι- ς Acts xix. 33(σνν- ἵτ W.#H.).
g. Καὶ ἐλυπήθη * 6b Lk. xi. 39.
βασιλεύς, διὰ δὲ ᾽ τοὺς Spxous καὶ τοὺς συνανακειµένους ἐκέλευσε
δοθῆναι : 10. καὶ πέµψας ᾿ ἀπεκεφάλισε τὸν" Ἰωάννην ἐν τῇ φυλακῇ. i Mk. vi. 16, 7
II. καὶ ἠνέχθη ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι, καὶ ἐδόθη τῷ κορασίω: ο.
καὶ ἤνεγκε τῇ μητρὶ αὐτῆς.
αὐτοῦ ἦραν τὸ σῶμα,ὃ καὶ ἔθαψαν αὐτό
27. Lk. ix.
12. καὶ προσελθόντες of μαθηταὶ
δ. καὶ ἐλθόντες ἀπήγγειλαν
1$3BDLZ have the dat. γενεσιοις and yevopevors for αγοµενων; the reading in
T.R. is a grammatical correction. 2 avin BD. 3 BD have λυπηθεις and omit δε.
The reading of the T.R. is an attempt by
gesolution of the construction to make the meaning clear.
4 S8BZ omit τον.
5 \$BCDLE several cursives have πτωµα, for which σωµα has been substituted as
more delicate. 6 8B have αυτον.
thing; also feared God and his con- science a little, not enough. It is well when lawless men in power fear any- thing.—6r . . . εἶχον: they took John to be, regarded him as, a prophet.— εἶχον does not by itself mean to hold in high esteem (in pretio habere, ΚΥΡΚΕ). The point is that John for the people passed for a prophet, belonged to a class commanding religious respect (so Fritzsche, Meyer, etc.). Vide xxi. 46. Ver. 6. Ὑενεσίοις γενομένοις: one ex- pects the genitive absolute as in T.R., which just on that account is to be sus- pected. The dative of time. But cf. Mk. vi. 21, where we have γενομένης and Ὑενεσίοις occurring together, and vide Weiss, Mk.-Evang., p. 221, on the literary connection between the two texts. Most commentators take γεγεσίοις as referring to Herod’s birthday. Some, e.g., Grotius, think of the anniversary of the accession to the throne = birthday of his reign. In classic Greek it means a feast in honour of the dead on their birthday, γενέθλια being the word for a birthday feast, vide Lobeck, Phryn., 103. Loesner, Observ. ad N. T. e. Phil. Alex., cites instances from Philo of the use of both words in the sense of a birthday feast.— 4 θυγάτηρ τ. Ἡρῳδ.: Salome by name.—ev τῷ péow, implies a festive assembly, as fully described in Mk.— Ver. 7... ὡμολόγησεν, confessed by oath; obligation to keep a promise previously
αυτο in Mk. (vi. 29).
given. Cf. Mk. vi. 22, where the fact is more fully stated. The account in Matt. seems throughout secondary.—Ver. 8. προβιβασθεῖσα : not ‘ before instructed,” as in A. V., but ‘‘ brought to this point ”’ ; urgedon. It should require a good deal of “educating” to bring a young girl tomake such a grimrequest. But she had learnt her lesson well, and asked the Baptist’s head, as if she had been asking a favour- ite dish (ὡς περί τινος ἐδέσματος διαλε- γοµένη, Chrys., Hom. xlviii.). Kypke cites two instances of the rare use of the word in the sense of instruction. —&8e here and now, on the spot, ἐξαντῆς in Mk. That was an essential part of the request. No time must be left for repentance. If not done at once under the influence of wine and the momentary gratification given by the voluptuous dance, it might never be done at all. This implies that the Baptist was at hand, therefore that the feast was at Machaerus, where there was a palace as well as a fortress.—Ver. g. λυπηθεὶς : participle used concessively, though grieved he granted the request , the grief quite compatible with the truculent wish in ver. 5.--βασιλεύς : only by courtesy.—épkovs, plural, sin- gular in ver. 7; spoken in passion, more like profane swearing than deliberate utterance once for all of a solemn oath, —Ver. 10. ἀπεκεφάλισε: expressive word, all too clear in meaning, though not found in Attic usage, or apparently