Matthew 14:11

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Matthew 14:11 in Multiple Translations

Berean Standard Bible BSB

John’s head was brought in on a platter and presented to the girl, who carried it to her mother.

King James Version KJV

And his head was brought in a charger, and given to the damsel: and she brought it to her mother.

American Standard Version ASV

And his head was brought on a platter, and given to the damsel: and she brought it to her mother.

Bible in Basic English BBE

And his head was put on a plate and given to the girl; and she took it to her mother.

Free Bible Version FBV

John's head was brought on a plate and given to the girl, who took it to her mother.

Geneva Bible 1599 GNV

And his head was brought in a platter, and giuen to the maide, and shee brought it vnto her mother.

Young's Literal Translation YLT

and his head was brought upon a plate, and was given to the damsel, and she brought [it] nigh to her mother.

World English Bible WEB

His head was brought on a platter and given to the young lady; and she brought it to her mother.

Noah Webster Bible WBS

And his head was brought in a dish, and given to the damsel: and she brought it to her mother.

Douay-Rheims 1899 DRV

And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother.

Translation for Translators T4T

The executioner did that, and put John’s head on a platter and gave it to the girl. Then the girl took it to her mother.

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Berean Amplified Bible — Matthew 14:11

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 14:11 Interlinear (Deep Study)

BIB

GRK και ηνεχθη η κεφαλη αυτου επι πινακι και εδοθη τω κορασιω και ηνεγκεν τη μητρι αυτης

και kai G2532 and Conj

ηνεχθη pherō G5342 to bear/lead Verb-API-3S

η ho G3588 the/this/who Art-NSF

κεφαλη kephalē G2776 head Noun-NSF

αυτου autos G846 it/s/he Pron-GSM

επι epi G1909 upon/to/against Prep

πινακι pinax G4094 platter Noun-DSM

και kai G2532 and Conj

εδοθη didōmi G1325 to give Verb-API-3S

τω ho G3588 the/this/who Art-DSN

κορασιω korasion G2877 girl Noun-DSN

και kai G2532 and Conj

ηνεγκεν pherō G5342 to bear/lead Verb-AAI-3S

τη ho G3588 the/this/who Art-DSF

μητρι mētēr G3384 mother Noun-DSF

αυτης autos G846 it/s/he Pron-GSF

Greek Word Study

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Greek Word Reference — Matthew 14:11

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ηνεχθη pherō G5342 "to bear/lead" Verb-API-3S

To bear or lead, meaning to carry or support something or someone, as seen in Luke 23:26 and Hebrews 1:3. It can also mean to endure or bring something forward. This word is used in various contexts, including physical and mental support.

Definition: φέρω [in LXX chiefly for בּוֹא. hi., also for נָשָׂא, etc. ;] to bear; __1. to bear, carry: with accusative, Luk.23:26 24:1, Jhn.19:39, Heb.1:3 (see Westc., in l); pass., Act.2:2 27:15, 17 Heb.6:1, 2Pe.1:17-18; of the mind, 2Pe.1:21. __2. to bear, endure: with accusative of thing(s), Heb.12:20 13:13; with accusative of person(s), Rom.9:22. __3. to bring, bring forward: with accusative of person(s), Act.5:16; id. before πρός, Mrk.1:32 2:3 9:17, 19-20; ἐπί, Luk.5:18; with dative, Mrk.7:32 8:22; with accusative of thing(s), Mrk.6:27 11:2 12:15, Luk.15:23, Act.4:34, 37 5:2, 2Ti.4:13; id. before πρός, Mrk.11:7; εἰς, Rev.21:24, 26; ἐπί, Mat.14:11, Mrk.6:28; ἀπό, Jhn.21:10; with dative, Mrk.12:15, Jhn.2:8; id. before ὧδε, Mat.14:18 17:17; before φαγεῖν (sc. τι), Jhn.4:33; τ. δάκτυλον (χεῖρα), Jhn.20:27; pass., ἡ χάρις, 1Pe.1:13; διδαχήν, II Jn 10; θάνατον (cf. Field, Notes, 230), Heb.9:16; κρίσιν, 2Pe.2:11; κατηγορίαν, Jhn.18:29; αἰτίαν, Act.25:18; αἰτιώματα, Act.25:7, Rec. __4. to bear, produce, bring forth: καρπόν, Mat.7:18, Mrk.4:8, Jhn.12:24 15:2, 4-5 15:8, 16. __5. to bring, lead: Mrk.15:22, Jhn.21:18, Act.14:13; metaphorically, of a gate (ὁδός, cl.), Seq. εἰς, Act.12:10 (cf. ἀνα-, ἀπο-, δια-, εἰσ-, παρ-εισ-, ἐκ-, ἐπι-, κατα-, -παρα-, περι-, προ-, προσ-, συν-, ὑπο-φέρω).† SYN: φορέω, which expresses habitual and continuous bearing as distinct from (φέρω) that which is accidental and temporary (cf. Mat.11:8, al., see word φορέω, and see Tr., Syn., § lviii) (AS)

Usage: Occurs in 58 NT verses. KJV: be, bear, bring (forth), carry, come, + let her drive, be driven, endure, go on, lay, lead, move, reach, rushing, uphold See also: 1 Peter 1:13; John 15:16; Hebrews 1:3.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κεφαλη kephalē G2776 "head" Noun-NSF

The head is the upper part of the body, but it can also mean a leader or a source, like Christ being the head of the church in 1 Corinthians 11:3. It's about control or authority.

Definition: κεφαλή, -ῆς, ἡ [in LXX nearly always for רֹאשׁ ;] the head: Mat.5:35, Mrk.6:24, Rev.1:14 9:7, al. mult.; figuratively, ἄνθρακες ἐπὶ τὴν κ., Rom.12:20 (LXX); αἷμι, Act.18:6; metaphorically, of a husband, with genitive, 1Co.1:13, Eph.5:23; of Christ, 1Co.11:3, Eph.4:15 5:23, Col.1:18 2:10, 19; of things, κ. γωνίας, Mat.21:42 (LXX) (AS)

Usage: Occurs in 68 NT verses. KJV: head See also: 1 Corinthians 11:3; Mark 6:28; 1 Peter 2:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

πινακι pinax G4094 "platter" Noun-DSM

A platter is a flat dish, often used to serve food. In Matthew 14:8 and Mark 6:25, a platter is used to serve John the Baptist's head. The word can also refer to a wooden board or tablet.

Definition: πίναξ, -ακος, ὁ [in LXX: 4Ma.17:7 R * ;] prop., a board, plank; hence, of various at wooden articles; __(a) a tablet; __(b) a disc, a dish: Mat.14:8, 11, Mrk.6:25, 28 Luk.11:39.† (AS)

Usage: Occurs in 5 NT verses. KJV: charger, platter See also: Luke 11:39; Mark 6:28; Matthew 14:11.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εδοθη didōmi G1325 "to give" Verb-API-3S

To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16

Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)

Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κορασιω korasion G2877 "girl" Noun-DSN

A little girl, as in Matthew 9:24-25 where Jesus heals a young girl and in Mark 5:41-42 where he raises a girl from the dead.

Definition: κοράσιον, -ου, τό (dimin. of κόρη), [in LXX chiefly for נַעֲרָה, Rut.2:8, al.; in Joel 4:3, Zec.8:5 for יַלְדָּה ;] a colloquial word which survives in MGr. (Kennedy, Sourcs, e154), girl, maiden: Mat.9:24-25 14:11, Mrk.5:41-42 6:22, 28.† (AS)

Usage: Occurs in 7 NT verses. KJV: damsel, maid See also: Mark 5:41; Mark 6:28; Matthew 14:11.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ηνεγκεν pherō G5342 "to bear/lead" Verb-AAI-3S

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μητρι mētēr G3384 "mother" Noun-DSF

A mother is described by this word, used literally or figuratively, as in Matthew 1:18 and Galatians 4:26.

Definition: μήτηρ genitive, μητρός, ἡ, [in LXX chiefly for אֵם ;] mother: Mat.1:18 2:11, al.; figuratively, of one who takes the place of a mother, ἰδοὺ, ἡ μ. μου, Mat.12:49 (cf. Mat.12:50, Mrk.3:35, Jhn.19:27, Rom.16:13, 1Ti.5:2); of a city, ἥτις ἐσὶν μ. ἡμῶν, Gal.4:26; symbolically of Babylon, ἡ μ. τ. πορνῶν, Rev.17:5 (AS)

Usage: Occurs in 78 NT verses. KJV: mother See also: 1 Timothy 5:2; Mark 3:34; Revelation 17:5.

αυτης autos G846 "it/s/he" Pron-GSF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Matthew 14:11

Show Verse Quote Highlights

Context
Cross References
Matthew 14:11 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 14:11
Jamieson-Fausset-Brown on Matthew 14:11
Matthew Poole's Commentary on Matthew 14:11
Trapp's Commentary on Matthew 14:11
Ellicott's Commentary on Matthew 14:11
Adam Clarke's Commentary on Matthew 14:11
Cambridge Bible on Matthew 14:11
Whedon's Commentary on Matthew 14:11
Sermons on Matthew 14:11

Context — The Beheading of John

9The king was grieved, but because of his oaths and his guests, he ordered that her wish be granted 10and sent to have John beheaded in the prison.

11John’s head was brought in on a platter and presented to the girl, who carried it to her mother.

12Then John’s disciples came and took his body and buried it. And they went and informed Jesus. 13When Jesus heard about John, He withdrew by boat privately to a solitary place. But the crowds found out about it and followed Him on foot from the towns.

Cross References

	Reference	Text (BSB)
1	Revelation 16:6	For they have spilled the blood of saints and prophets, and You have given them blood to drink, as they deserve.”
2	Genesis 49:7	Cursed be their anger, for it is strong, and their wrath, for it is cruel! I will disperse them in Jacob and scatter them in Israel.
3	Ezekiel 16:3–4	and tell her that this is what the Lord GOD says to Jerusalem: Your origin and your birth were in the land of the Canaanites. Your father was an Amorite and your mother a Hittite. On the day of your birth your cord was not cut, nor were you washed with water for cleansing. You were not rubbed with salt or wrapped in cloths.
4	Ezekiel 19:2–3	and say: ‘What was your mother? A lioness among the lions! She lay down among the young lions; she reared her cubs. She brought up one of her cubs, and he became a young lion. After learning to tear his prey, he devoured men.
5	Jeremiah 22:17	“But your eyes and heart are set on nothing except your own dishonest gain, on shedding innocent blood, on practicing extortion and oppression.”
6	Proverbs 29:10	Men of bloodshed hate a blameless man, but the upright care for his life.
7	Proverbs 27:4	Wrath is cruel and anger is like a flood, but who can withstand jealousy?
8	Revelation 17:6	I could see that the woman was drunk with the blood of the saints and witnesses for Jesus. And I was utterly amazed at the sight of her.
9	Ezekiel 35:6	therefore as surely as I live, declares the Lord GOD, I will give you over to bloodshed and it will pursue you. Since you did not hate bloodshed, it will pursue you.

Matthew 14:11 Summary

This verse tells us about the tragic end of John the Baptist, who was beheaded and had his head brought to the girl who had asked for it. It shows us how sin can lead to terrible consequences, as seen in the gruesome act of beheading, and reminds us of the importance of standing firm in our faith, as encouraged in 2 Timothy 3:12. The way John's disciples responded to his death, by taking his body and burying it, and then going to inform Jesus, demonstrates their love and loyalty, similar to the loyalty and love we are called to have for Jesus, as seen in John 14:15. This event also reminds us that our lives are not our own, and we must be prepared to give them up for the sake of the Gospel, as Jesus taught in Matthew 16:25.

Frequently Asked Questions

Why did the king order John the Baptist to be beheaded?

The king was grieved, but because of his oaths and his guests, he ordered that her wish be granted, as seen in Matthew 14:9, which shows the complexity of the situation and the king's compromised position.

What was the significance of John's head being brought in on a platter?

The act of bringing John's head on a platter was a gruesome and dramatic fulfillment of the girl's wish, highlighting the darkness of the request and the horrific consequences of sin, as warned in Romans 6:23.

How did John's disciples respond to his death?

John's disciples came and took his body and buried it, then went and informed Jesus, as seen in Matthew 14:12, demonstrating their loyalty and commitment to their teacher and their faith.

What can we learn from the way John's life was taken?

The sudden and violent death of John the Baptist reminds us of the transience of life and the importance of being prepared to meet God, as taught in 1 Thessalonians 5:2-3, and the need to stand firm in our faith despite adversity, as encouraged in 2 Timothy 3:12.

Reflection Questions

What does this verse reveal about the nature of sin and its consequences?
How can we, like John's disciples, remain faithful and committed to our Lord even in the face of adversity and loss?
What does the image of John's head on a platter evoke in terms of the cost of discipleship and the call to follow Jesus, as seen in Luke 9:23-24?
In what ways can we apply the lessons from John's martyrdom to our own lives and witness for Christ?

Gill's Exposition on Matthew 14:11

Ver. 11 And his head was brought in a charger,.... By the executioner that cut it off, to Herod, whilst he and his guests were at table; by which it should seem, that the prison was very near; and it

Jamieson-Fausset-Brown on Matthew 14:11

For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. No JFB commentary on these verses.

Matthew Poole's Commentary on Matthew 14:11

Ver. 9-11. Mark relates it more largely, in , And the king was exceeding sorry; yet for his oath’ s sake, and for their sake which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. The king was exceeding sorry; he could have wished she had asked something else: he was troubled; for we heard before, that although he feared not God, yet he feared the people. Yet for his oath’ s sake; not out of any religion of his oath: Juramentum non petest esse vinculum iniquitatis. They must be sottishly ignorant, that think their calling God to witness that they will do a thing which God hath forbidden them to do, should oblige them in any measure to the doing of the thing. But for his oath’ s sake, in point of honour, because his word was gone out, that he might not appear guilty of any temerity or levity; and for the sake of those that were with him, that he might not seem before them to vary from his word, or it may be, as well to gratify them as to gratify the damsel and her mother; he sends an executioner, who took off John the Baptist’ s head, and gave it to the damsel in a charger, who carried it to her mother. What could be more unjust, and inhuman, and bloody? John was not tried, nor condemned. It was a great festival, and should not have been profaned or defiled with blood. These things were nothing, when an unsatiable malice was to be gratified. Herodias will have her husband and his guests see that John Baptist’ s head in a charger was to her as pleasing a dish as any was at Herod’ s great feast. Thus died this great man, to satisfy the malice and lust of a lewd and imperious woman; and to teach us what we must expect, it we will be faithful to the trust which God reposes in us.

Trapp's Commentary on Matthew 14:11

11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother. Ver. 11. And his head was brought, &c.] This was merces mundi, the world’ s wages to John for all his pains in seeking to save their souls. Surely as Caesar once said of Herod the Great (this man’ s father), it were better to be Herod’ s swine than his son; so (saith one) many ministers have, through the corruption of the time, cause to think, it were better to be Herod’ s minstrel than minister, player than preacher, dancer than doctor. And given to the damsel] The Romans condemned it for a detestable cruelty in Quintus Flaminius, that to gratify his harlot Placentina he beheaded a certain prisoner in her presence at a feast. This Livy calleth facinus saevum atque atrox, a cursed and horrid act: and Cato the censor cast him out of the senate for it. Neither was it long ere this tyrant Herod had his payment from heaven. For Aretas, king of Arabia (offended with him for putting away his daughter, and taking to wife Herodias), came upon him with an army, and cut off all his forces. Which loss all men interpreted, saith Josephus, xviii. 7, as a just vengeance of God upon him, for his unjust usage of the Baptist. And within a while after, being accused at Rome by his brother Agrippa, and convicted that he had 70,000 arms in readiness against the emperor, he was banished into France (as is above said) together with his Herodias, where he became his own deathsman. And she brought it to her mother] As a most welcome present, and pleasant dish at this Thyestean supper. Whether it was carried about the table for a merry sight (as Aretius thinks), or whether she pricked his tongue with needles, as Josephus saith (as they did Cicero’ s, setting up his head in the pleading place, ubi iis concionibus multorum capita servarat, as Seneca hath it), I have nothing to affirm. But we want not examples of some tigers and tigresses, that have taken pleasure in such unrighteousness; witness Hannibal’ s O formosum spectaculum! O goodly bloody sight! when he saw a pit full of man’ s blood; Valesas, his O rem regiam, when he had slain 300; Stokesly, his glorying on his death bed, that he had been the death of 50 herewigs, heretics he meant; Story, his vaunting that he tossed a faggot at Denly the martyr’ s face, as he was singing a psalm, and set a wine bush of thorns under his feet, a little to prick him, &c. This he spake in the parliament in Queen Elizabeth’ s days, whom he usually cursed in his grace before meat, and was therefore worthily hanged, drawn, and quartered. Whereunto we may add that queen (another Herodias) who, when she saw some of her Protestant subjects lying dead and stripped upon the earth, cried out, The goodliest tapestry that she ever beheld.

Ellicott's Commentary on Matthew 14:11

(11) She brought it to her mother.—A glance at the after-history of those who were accomplices in the deed of blood will not be out of place. Shortly after the new society, for which John had prepared the way, had started upon its great career, when her brother, the young Agrippa, had obtained the title of king, through the favour of Caligula, Herodias, consistent in her ambition, stirred up her husband to seek the same honour. With this view she accompanied him to Rome; but they were followed by complaints from the oppressed Galileans, and the result was that he was deposed from his tetrarchy, and banished to Lugdunum (the modern Lyons) in Gaul. Thither she accompanied him, faithful to his fallen fortunes, in spite of overtures from her brother to return to Judæa, and there they died (Jos. Ant. xviii. 7, § 2). A tradition or legend relates that Salome’s death was retributive in its outward form. She fell upon the ice, and in the fall her head was severed from the body. Josephus, however, simply records the fact that she married first her great-uncle Philip, the Tetrarch of Trachonitis, and afterwards her first cousin, Aristobulus (Ant. xviii. 5, § 4).

Adam Clarke's Commentary on Matthew 14:11

Verse 11. His head was given to the damsel: and she brought it to her mother.] There is no person so revengeful as a lascivious woman when reproved and blamed. A preacher of the Gospel has most to fear from this quarter: - the first of this profession lost his life for the sake of truth and chastity; and others, especially those who have any thing to do with men in power who are profligates, may learn what they are to expect in return for a faithful discharge of their duty.

Cambridge Bible on Matthew 14:11

11. brought it to her mother] The revenge of Herodias recalls the story of Fulvia, who treated with great indignity the head of her murdered enemy Cicero, piercing the tongue once so eloquent against her. Both are instances of “furens quid femina possit.”

Whedon's Commentary on Matthew 14:11

11. Brought it to her mother — A dutiful present from a murderess daughter to a murderess mother!

Sermons on Matthew 14:11

	Sermon	Description
	(John the Baptist Comes to Town) - Part 3 - Sermon That Cost a Preacher His Head by Rolfe Barnard	In this sermon, the preacher focuses on the ministry of John the Baptist and the sermon that ultimately cost him his head. The sermon was about holiness, righteousness, and God's h
	John Wesley's Explanatory Notes - Matthew 23 by John Wesley	John Wesley expounds on Matthew 23, where Jesus criticizes the Pharisees and scribes for their hypocrisy and failure to embody the true spirit of the law. He highlights their outwa
	(Through the Bible) Revelation 16 by Chuck Smith	In this sermon, the preacher discusses the concept of God's judgment and the second coming of Jesus. He emphasizes the importance of being prepared and keeping one's faith strong,
	The Apocalypse - Revelation 7 by Steve Gallagher	In this sermon, the preacher focuses on Revelation 7 and discusses the different viewpoints and interpretations of the chapter. The sermon begins by explaining three belief systems
	Palestine for the Young - the Tribe of Levi by Andrew Bonar	Andrew Bonar emphasizes the fulfillment of Jacob's prophecy regarding the Tribe of Levi, highlighting their unique role as servants of God scattered throughout Israel. Unlike other
	Homily 8 on Matthew by St. John Chrysostom	John Chrysostom preaches on the events surrounding the birth of Jesus, emphasizing the divine foreknowledge and prophetic order behind every detail, from the humble circumstances o
	2 Peter 2:14 by John Gill	John Gill expounds on 2 Peter 2:14, emphasizing the dangers of lust and the corrupting influence of false teachers who entice unstable souls. He highlights that the eyes can lead t