Mark 6:19

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Mark 6:19 in Multiple Translations

Berean Standard Bible BSB

So Herodias held a grudge against John and wanted to kill him. But she had been unable,

King James Version KJV

Therefore Herodias had a quarrel against him, and would have killed him; but she could not:

American Standard Version ASV

And Herodias set herself against him, and desired to kill him; and she could not;

Bible in Basic English BBE

And Herodias was bitter against him, desiring to put him to death; but she was not able;

Free Bible Version FBV

So Herodias had a grudge against John and wanted him killed. But she wasn't able to arrange it

Geneva Bible 1599 GNV

Therefore Herodias layd waite against him, and would haue killed him, but she could not:

Young's Literal Translation YLT

and Herodias was having a quarrel with him, and was willing to kill him, and was not able,

World English Bible WEB

Herodias set herself against him and desired to kill him, but she couldn’t,

Noah Webster Bible WBS

Therefore Herodias had a quarrel against him, and would have killed him; but she could not:

Douay-Rheims 1899 DRV

Now Herodias laid snares for him: and was desirous to put him to death, and could not.

Translation for Translators T4T

But because Herodias wanted to get further revenge on John, she wanted someone to execute him. But she could not do that because while John was in prison, Herod kept John safe from her.

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Berean Amplified Bible — Mark 6:19

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.

Mark 6:19 Interlinear (Deep Study)

BIB

GRK η δε ηρωδιας ενειχεν αυτω και ηθελεν αυτον αποκτειναι και ουκ ηδυνατο

η ho G3588 the/this/who Art-NSF

δε de G1161 then Conj

ηρωδιας Hērōdias G2266 [Salome] Noun-NSF

ενειχεν enechō G1758 to oppose Verb-IAI-3S

αυτω autos G846 it/s/he Pron-DSM

και kai G2532 and Conj

ηθελεν thelō G2309 to will/desire Verb-IAI-3S

αυτον autos G846 it/s/he Pron-ASM

αποκτειναι apokteinō G615 to kill Verb-AAN

και kai G2532 and Conj

ουκ ou G3756 no Particle-N

ηδυνατο dunamai G1410 be able Verb-INI-3S-ATT

Greek Word Study

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Greek Word Reference — Mark 6:19

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.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ηρωδιας Hērōdias G2266 "[Salome]" Noun-NSF

Herodias was a woman in the Herod family, granddaughter of Herod the Great, and wife of Herod Antipas. She is mentioned in Matthew 14:3 and Mark 6:17, often in connection with the death of John the Baptist. Her story is one of intrigue and power.

Definition: Ἡρῳδιάς (Rec. Ἡρω-), -άδος, ἡ Herodias, granddaughter of Herod the Great: Mat.14:3, 6, Mrk.6:17, 19 6:22, Luk.3:19.† (AS)

Usage: Occurs in 6 NT verses. KJV: Herodias See also: Luke 3:19; Mark 6:22; Matthew 14:6.

ενειχεν enechō G1758 "to oppose" Verb-IAI-3S

This word can mean to oppose or be against someone, or to be entangled in something. In Mark 6:19 and Luke 11:53, it describes people who are against Jesus.

Definition: ἐν-έχω [in LXX: Gen.49:23 (סָתַם), Eze.14:4, 7, 3Ma.6:10 * ;] __1. to hold in; pass., to be held, entangled: with dative of thing(s); jig., ζυγῷ δουλείας, Gal.5:1 (cf. MM, Exp., xii); θλίψρεσιν, 2Th.1:4 (cf. ἀσεβείσιν, 3Mac, l.with). __2. to set oneself against, be urgent against (as Ge, l.with; for construction, see Swete, Mk., l.with): Mrk.6:19, Luk.11:53.† (AS)

Usage: Occurs in 3 NT verses. KJV: entangle with, have a quarrel against, urge See also: Galatians 5:1; Luke 11:53; Mark 6:19.

αυτω autos G846 "it/s/he" Pron-DSM

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.

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.

ηθελεν thelō G2309 "to will/desire" Verb-IAI-3S

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

αυτον autos G846 "it/s/he" Pron-ASM

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'.

αποκτειναι apokteinō G615 "to kill" Verb-AAN

To kill means to destroy or take someone's life, like in Matthew 14:5 where Herod had John the Baptist killed. It can also be used figuratively to describe spiritual destruction.

Definition: ἀπο-κτείνω (also in late forms -κτέννω, Mat.10:28, a1., LTTr., -κτεννύω, Mrk.12:5, WH), [in LXX for הָרַג, מוּת ;] to kill: Mat.14:5, al.; before instr. ἐν (which see), Eph.2:16, Rev.2:23, al. Metaphorical: Rom.7:11; τ. ἔχθραν, Eph.2:16; τὸ γράμμα ἀποκτείνει 2Co.3:6 (on the perfective force of this verb, see M, Pr., 114) (AS)

Usage: Occurs in 72 NT verses. KJV: put to death, kill, slay See also: 1 Thessalonians 2:15; Mark 6:19; Revelation 2:13.

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.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ηδυνατο dunamai G1410 "be able" Verb-INI-3S-ATT

To be able or have power, as in Matthew 6:24 and Mark 2:7, meaning to have the capability or strength to do something.

Definition: δύναμαι, depon., [in LXX chiefly for יָכֹל ;] to be able, have power, whether by personal ability, permission, or opportunity: with inf. (M, Pr., 205; WM, §44, 3) pres., Mat.6:24, Mrk.2:7, Jhn.3:2, 1Co.10:21, al.; with inf. aor., Mat.3:9, Mrk.1:45, Jhn.3:3, 4 Rom.8:39, al.; with accusative, to be able to do something: Mrk.9:22, Luk.12:26; 2Co.13:8; absol., to be able, capable, powerful: 1Co.3:2 10:13. (AS)

Usage: Occurs in 199 NT verses. KJV: be able, can (do, + -not), could, may, might, be possible, be of power See also: 1 Corinthians 2:14; John 15:4; Hebrews 2:18.

Study Notes — Mark 6:19

Show Verse Quote Highlights

Context
Cross References
Mark 6:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 6:19
Jamieson-Fausset-Brown on Mark 6:19
Matthew Poole's Commentary on Mark 6:19
Trapp's Commentary on Mark 6:19
Ellicott's Commentary on Mark 6:19
Adam Clarke's Commentary on Mark 6:19
Cambridge Bible on Mark 6:19
Sermons on Mark 6:19

Context — The Beheading of John

17For Herod himself had ordered that John be arrested and bound and imprisoned, on account of his brother Philip’s wife Herodias, whom Herod had married. 18For John had been telling Herod, “It is not lawful for you to have your brother’s wife!”

19So Herodias held a grudge against John and wanted to kill him. But she had been unable,

20because Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard John’s words, he was greatly perplexed; yet he listened to him gladly. 21On Herod’s birthday, her opportunity arose. Herod held a banquet for his nobles and military commanders and the leading men of Galilee.

Cross References

	Reference	Text (BSB)
1	Ecclesiastes 7:9	Do not be quickly provoked in your spirit, for anger settles in the lap of a fool.
2	Ephesians 4:26–27	“Be angry, yet do not sin.” Do not let the sun set upon your anger, and do not give the devil a foothold.
3	Genesis 39:17–20	Then she told him the same story: “The Hebrew slave you brought us came to me to make sport of me, but when I screamed for help, he left his cloak beside me and ran out of the house.” When his master heard the story his wife told him, saying, “This is what your slave did to me,” he burned with anger. So Joseph’s master took him and had him thrown into the prison where the king’s prisoners were confined. While Joseph was there in the prison,
4	1 Kings 21:20	When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD.

Mark 6:19 Summary

This verse tells us that Herodias was very angry with John the Baptist because he had spoken out against her marriage to Herod, which was not lawful. She wanted to kill him, but she couldn't because Herod protected John, knowing he was a good and holy man, as seen in Mark 6:20. This shows us that when we speak out against sin, we may face opposition and anger from others, but God can still protect and use us for His purposes, as seen in Jeremiah 1:8 and other places in Scripture. We can learn from John's example to stand up for what is right, even if it's hard or unpopular.

Frequently Asked Questions

Why did Herodias want to kill John the Baptist?

Herodias wanted to kill John because he had been telling Herod that it was not lawful for him to have her as his wife, as she was his brother Philip's wife, which made her angry and seek revenge, as seen in Mark 6:18 and similar situations in 1 Kings 21:25.

What was preventing Herodias from killing John?

Herodias was unable to kill John because Herod feared John and protected him, knowing he was a righteous and holy man, as stated in Mark 6:20, similar to how God protected His prophets in 1 Kings 17:2-6.

How did Herodias feel about John's message?

Herodias held a grudge against John, indicating that she was resentful and angry towards him for speaking out against her marriage to Herod, which is a common reaction to being confronted with sin, as seen in Nehemiah 9:26 and other places in Scripture.

What can we learn from Herodias' actions?

We can learn that when we allow sin and bitterness to take root in our hearts, it can lead us to seek revenge and harm others, as Herodias did, but we are called to forgive and seek righteousness, as taught in Matthew 6:14-15 and Romans 12:14-21.

Reflection Questions

How do I respond when someone confronts me with my sin, like John did with Herod and Herodias?
What are some ways that I can protect myself from the influence of bitter and resentful people, like Herodias?
How can I cultivate a heart that seeks righteousness and forgiveness, rather than revenge and harm, in my own life?
What are some areas in my life where I may be harboring grudges or resentment, and how can I release those to God?

Gill's Exposition on Mark 6:19

Therefore Herodias had a quarrel against him,.... Was angry with him, conceived wrath, and laid up hatred against him, and was an adversary to him; which is the sense of the Oriental versions.

Jamieson-Fausset-Brown on Mark 6:19

Therefore Herodias had a quarrel against him, and would have killed him; but she could not: Therefore Herodias had a quarrel against him , [ eneichen (G1758) autoo (G846)] - rather, as in the margin,

Matthew Poole's Commentary on Mark 6:19

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Trapp's Commentary on Mark 6:19

19 Therefore Herodias had a quarrel against him, and would have killed him; but she could not: Ver. 19. Herodias had a quarrel against him] Gr. ενειχεναυτω, hung over him, as highly displeased at him, and waiting an occasion to be even with him. Veritas odium parit, they that follow truth close at heels, may have their teeth struck out, though she be a good mistress. Tange montes et fumigabunt. As wild beasts cannot endure fire, so neither can carnal hearts fervency and plain dealing. Poor Zegedine suffered many years’ captivity in misery and irons by the Turk, for one word in a sermon, which distasted a woman, without the least cause. Melch. Adanl. in Vita.

Ellicott's Commentary on Mark 6:19

(19) Herodias had a quarrel.—Better, as in the margin, had a grudge, or spite, against him.

Adam Clarke's Commentary on Mark 6:19

Verse 19. Would have killed] εζητει, SOUGHT to kill him. C and five of the Itala. See the whole of this account, from Mr 6:17-29, explained on Matthew 14:2-12.

Cambridge Bible on Mark 6:19

19. had a quarrel] or as it is rendered in the margin, “had an inward grudge” against him. The word here translated “had a quarrel” occurs in Luke 11:53, where we have rendered it, “and the Pharisees began to urge Him vehemently,” and in Genesis 49:23, where the dying Jacob says of Joseph, “The archers sorely grieved him, and shot at him, and hated him.” It denotes literally (1) to “hold” or “keep fast within one;” then (2) to “lay up” or “cherish wrath” against another. Comp. Herod. i. 118, vi. 119. In Tyndale and Cranmer’s Versions it is rendered “laid waite for him,” in the Rhemish, “sought all occasion against him.” would have killed] The word in the original is much stronger, and denotes that she had a settled wish to kill him. Some Versions read “she sought” or “kept seeking” means to kill him.

Sermons on Mark 6:19

	Sermon	Description
	Watch Your Inner Life by Zac Poonen	This sermon emphasizes the importance of the inner life before God, highlighting how God looks at the heart while man looks at the outward appearance. It contrasts the Old Testamen
	Freedom From Anger and Sexual Lust by Zac Poonen	This sermon emphasizes the importance of seeking wisdom and holiness in our lives by addressing the struggles with hidden sins like anger and sexual temptation. It highlights the n
	Why Are You Angry? by Israel Wayne	This sermon by Israel Wayne focuses on the topic of anger, exploring the biblical perspective on anger, its roots, and the importance of self-control. Wayne delves into the dangers
	The Taming of Anger by A.W. Tozer	A.W. Tozer emphasizes the significance of thoughts in the manifestation of anger, asserting that all sins, including anger, begin in the heart and mind. He explains that quick-temp
	From the Death of Antigonus to the Finishing of the Temple by Herod by Flavius Josephus	Flavius Josephus recounts the events from the death of Antigonus to the completion of the temple by Herod. Herod seizes Jerusalem, captures Antigonus, and punishes his enemies whil
	Tempers, and What to Do With Them by F.B. Meyer	F.B. Meyer addresses the destructive impact of bad tempers on families and relationships, illustrating how irritability can overshadow moments meant for joy and peace. He emphasize
	The Advantage of Keeping One's Temper by J.R. Miller	J.R. Miller emphasizes the sinful nature of bad temper, arguing that it is an infirmity that should not be excused or tolerated. He highlights the practical advantages of maintaini