22<\/strong>. the daughter of Herodias<\/em> ] Her name was Salome, and she afterwards married (1) Philip the tetrarch of Trachonitis, her paternal uncle, and (2) Aristobulus, the king of Chalcis. “A luxurious feast of the period was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess his own niece, a granddaughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the High Priest, and the great line of Maccaban princes a princess, who afterwards became the wife of a tetrarch, and the mother of a king honouring them by degrading herself into a scenic dancer.” Farrar’s Life of Christ<\/em>, I. 391.<\/p>\n 22. And when the daughter of thesaid Herodias<\/B>that is, her daughter by her proper husband,Herod Philip: Her name was Salome [JOSEPHUS,Antiquities,<\/I> 18.5,4]. <\/P> came in and danced, andpleased Herod and them that sat with him, the king said unto thedamsel<\/B>“the girl” (See on Mr5:42<\/span>). <\/P> Ask of me whatsoever thouwilt, and I will give it thee.<\/B><\/P><\/p>\n And when the daughter of the said Herodias came in<\/strong>,…. To the hall, where Herod and his guests were, after supper was over; or rather, whilst at it: she is called the daughter of Herodias, and not of Herod; she having had her not by him, but by his brother Philip: her name is thought to be Salome; [See comments on Mt 14:6]<\/span>,<\/p>\n and danced and pleased Herod, and them that were with him<\/strong>; at supper, his lords, captains, and principal men in his dominions;<\/p>\n [See comments on Mt 14:6]<\/span>.<\/p>\n The king said unto the damsel, ask of me whatsoever thou wilt, and I will give it thee<\/strong>; which shows how exceedingly pleased he was; and the more, in that she gave such general pleasure to his whole company.<\/p>\n The daughter of Herodias herself <\/B> ( H<\/SPAN><\/span>). Genitive absolute again. Some ancient manuscripts read <\/SPAN><\/span> (his, referring to Herod Antipas. So Westcott and Hort) instead of <\/SPAN><\/span> (herself). In that case the daughter of Herodias would also have the name Herodias as well as Salome, the name commonly given her. That is quite possible in itself. It was toward the close of the banquet, when all had partaken freely of the wine, that Herodias made her daughter come in and dance ( <\/SPAN><\/span>) in the midst (Matthew). “Such dancing was an almost unprecedented thing for women of rank, or even respectability. It was mimetic and licentious, and performed by professionals” (Gould). Herodias stooped thus low to degrade her own daughter like a common <\/SPAN><\/span> in order to carry out her set purpose against John.<\/P> She pleased Herod and them that sat at meat <\/B> ( H <\/SPAN><\/span>). The maudlin group lounging on the divans were thrilled by the licentious dance of the half-naked princess.<\/P> Whatsoever thou wilt <\/B> ( <\/SPAN><\/span>) The drunken Tetrarch had been caught in the net of Herodias. It was a public promise. <\/P> <\/p>\n The said Herodias [ ] <\/SPAN><\/span>. The A. V. misses the point of aujthv by the translation the said : the object being not to particularize the Herodias just referred to, but to emphasize the fact that Herodias’ own daughter was put forward instead of a professional dancer. Hence Rev., correctly, “the daughter of Herodias herself.” <\/P> Damsel [] <\/SPAN><\/span>. See on Mr 5:41<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And when<\/strong> the daughters of the said Herodias came in,” <\/strong>(kai eiselthouses tes thugatros autes tes Herodiados) “And when Herodias’ daughter herself entered,”<\/p>\n 2) “And danced, and pleased Herod and them that sat with him,”<\/strong> (kai orchesamenes eresen to Herode kai tois sunanakeimenois) “And while dancing she pleased Herod and those reclining with him,” at or following the birthday feast.<\/p>\n 3) “The king said unto the damsel,”<\/strong> (ho de basileus eipen to korasio) “Then the king (at that point) said to the girl,” the lassie, perhaps a young buxom teenager.<\/p>\n 4) “Ask of me whatsoever thou wilt,”<\/strong> (aiteson me ho ean theles) “Ask me whatever you want most,” your strongest wish or will.<\/p>\n 5) “And I will<\/strong> give it to thee.” <\/strong>(kai doso soi) “And I will give it to you;- Herod first made a firm promise to the hesitating girl, a foolish and Soul-damning pledge, such as entered by Judas Iscariot, to the torment of his conscience, and sealing his own damnation, Mat 27:3-5<\/span>; Pro 29:11<\/span>; Heb 4:7<\/span>.<\/p>\n 22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it<\/em> thee. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. Came in and danced<\/strong> ] With immodest gesticulations and trippings on the toe, wherewith the old fornicator was so inflamed, that he swore she should have anything of him. , tripudiabat Baccharum more.<\/em> <\/p>\n Mar 6:22<\/span> . , it, the dancing, pleased<\/em> Herod and his guests. . , to the girl, as in Mar 5:41-42<\/span> , not necessarily a child; the word was used familiarly like the Scotch word “lassie”; disapproved by Phryn., p. 73. : promise first, followed by oath after a little interval, during which the girl naturally hesitated what to ask.<\/p>\n the said Herodias = of Herodias herself. <\/p>\n damsel Greek. korasion, as in Mar 5:4 Mar 5:1, Mar 5:42. <\/p>\n wilt. See App-102. <\/p>\n Mar 6:22. , the king unto the damsel) An antithesis.<\/p>\n Est 1:10-12, Isa 3:16-26, Dan 5:2, Mat 14:6 <\/p>\n Reciprocal: Deu 23:23 – hast vowed Est 1:11 – Vashti Dan 5:1 – made Mat 20:21 – What Mar 6:14 – king Herod<\/p>\n 2<\/p>\n Herodias knew the lustful character of Herod, a character that explains his willingness to take his own brother’s wife unlawfully, and she therefore conceived a plan to capture him. She instructed her daughter to go into the party and dance before the eyes of the men. It is not reasonable to suppose that Herod was a judge of “art” so that the performance of the girl impressed him from that standpoint. Besides, if that were his motive, just an expensive personal gift would have been all that she would have expected. The eastern dances were of a licentious character, displaying the figure in a way to appeal to the lustful eyes of the witnesses. Herod’s baser nature was so inflamed that he exceeded all the customs and promised to give the girl anything she might ask.<\/p>\n Mar 6:22. See on Mat 14:6-7.<\/p>\n The daughter of Herodias herself. Not a common dancing girl, but her own daughter was put to this degrading task, for the accomplishment of her malignant purpose. Some of the best authorities, however, read: his daughter Herodias. She was now, in law, his daughter, and thus a member of his own family is made to arouse feelings, which, while sinful in themselves, led him into a crime he did not wish to commit.It should be noted that the opening clause of this verse is joined closely to the first clause of Mar 6:21, the day having come,the damsel having come in; what intervenes describes the convenient day. The main thought is: she pleased Herod.The fact that the whole company was pleased is mentioned by Mark only, who also gives the words of Herod.<\/p>\n 6:22 And when the daughter {o} of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee.<\/p>\n (o) This same Herodias had the daughter by Philip, not by Herod Antipas, and Josephus called the daughter Salome.<\/p>\n And the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give [it] thee. 22. the daughter of Herodias ] Her name was Salome, and she afterwards married (1) Philip the … Continue reading “Exegetical and Hermeneutical Commentary of Mark 6:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24416","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24416","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24416"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24416\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24416"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24416"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24416"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"