Matthew 14:7

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Matthew 14:7 in Multiple Translations

Berean Standard Bible BSB

so much that he promised with an oath to give to her whatever she asked.

King James Version KJV

Whereupon he promised with an oath to give her whatsoever she would ask.

American Standard Version ASV

Whereupon he promised with an oath to give her whatsoever she should ask.

Bible in Basic English BBE

So he gave her his word with an oath to let her have whatever she might make request for.

Free Bible Version FBV

So he promised with an oath to give her whatever she wanted.

Geneva Bible 1599 GNV

Wherefore he promised with an othe, that he would giue her whatsoeuer she would aske.

Young's Literal Translation YLT

whereupon with an oath he professed to give her whatever she might ask.

World English Bible WEB

Therefore he promised with an oath to give her whatever she should ask.

Noah Webster Bible WBS

Upon which he promised with an oath to give her whatever she would ask.

Douay-Rheims 1899 DRV

Whereupon he promised with an oath, to give her whatsoever she would ask of him.

Translation for Translators T4T

So he promised to give her whatever she asked, and he asked God to punish him if he did not do what he had promised.

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Berean Amplified Bible — Matthew 14:7

BAB

Word Study

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Matthew 14:7 Interlinear (Deep Study)

BIB

GRK οθεν μεθ ορκου ωμολογησεν αυτη δουναι ο εαν αιτησηται

οθεν hothen G3606 whence Adv

μεθ meta G3326 with/after Prep

ορκου horkos G3727 oath Noun-GSM

ωμολογησεν homologeō G3670 to confess/profess Verb-AAI-3S

αυτη autos G846 it/s/he Pron-DSF

δουναι didōmi G1325 to give Verb-2AAN

ο hos, hē G3739 which Rel-ASN

εαν ean G1437 if COND

αιτησηται aiteō G154 to ask Verb-AMS-3S

Greek Word Study

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Greek Word Reference — Matthew 14:7

οθεν hothen G3606 "whence" Adv

This word means from which place or source something comes. It is used in Matthew 12:44 and Luke 11:24 to describe where an unclean spirit comes from. It can also mean wherefore or why something happens.

Definition: ὅθεν adv., whence; __(a) of direction or source: Mat.12:44, Luk.11:24, Act.14:26 28:13; = ἐκεῖθεν ὅπου, Mat.25:24, 26 (cf. Thuc., i, 89, 3); ὅ. γινώσκομεν, 1Jn.2:18; __(b) of cause, whence, wherefore: Mat.14:7, Act.26:19, Heb.2:17 3:1 7:25 8:3 9:18 11:19.† (AS)

Usage: Occurs in 15 NT verses. KJV: from thence, (from) whence, where(-by, -fore, -upon) See also: 1 John 2:18; Hebrews 8:3; Hebrews 2:17.

μεθ meta G3326 "with/after" Prep

Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.

Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)

Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.

ορκου horkos G3727 "oath" Noun-GSM

An oath is a sacred promise, like the one Herod made to Salome in Matthew 14:7. In the Bible, oaths are often used to guarantee something, as in Acts 2:30. This concept is key to understanding Jesus' teachings in Matthew 5:33.

Definition: ὅρκος, -ου, ὁ [in LXX chiefly for שֶׁוַע, שִׁבְעָה and cogn. forms ;] an oath: Mat.14:7 26:72, Luk.1:73, Act.2:30, Heb.6:16-17, Jas.5:12; p1., Mat.5:33 (LXX) Mat.14:9, Mrk.6:26.† (AS)

Usage: Occurs in 10 NT verses. KJV: oath See also: Acts 2:30; Mark 6:26; Hebrews 6:16.

ωμολογησεν homologeō G3670 "to confess/profess" Verb-AAI-3S

To confess or profess means to agree or acknowledge something, like in John 1:20 where John the Baptist confessed that he was not the Messiah. It is about speaking the truth or admitting something.

Definition: ὁμολογέω, -ῶ (ὁμόλογος, of one mind: Dan LXX Su 1:60 *), [in LXX: Job.40:9 (14) (יָדָה hi.), Jer.44:25 (נָדַר), al. ;] __1. to speak the same language (Hdt.). __2. to agree with (Hdt., Plat., al.). __3. to agree, confess, acknowledge (Plat., al.) : absol., Jhn.1:20 12:42; pass., Rom.10:10; before ὅτι, ib., Heb.11:13; with accusative of thing(s), Act.23:8, 1Jn.1:9, Rev.3:5; id. with dative of person(s), Act.24:14; with accusative cogn., 1Ti.6:12; with accusative of person(s), 1Jn.2:23 Jn 4:3; id. before pred. accusative (Bl., § 34, 5; 73, 5), Jhn.9:22, Rom.10:9, 1Jn.4:2 Jn 4:15, 2Jn.7; with inf. (M, Pr., 229), Tit.1:16; with dative of person(s) before ὅτι, Mat.7:23; before ἐν, with dative of person(s) (M, Pr., 104; Bl., § 41, 2), Mat.10:32, Luk.12:8. __4. to agree, promise: τ. ἐπαγγελίαν, Act.7:17; with inf. obj. (Bl., § 61, 3), Mat.14:7. __5. = ἐξμολογέω, to praise: Heb.13:15 (Westc., in l). (cf. ἀνθ-ομολογέομοι, ἐξμολογέω.) † (AS)

Usage: Occurs in 21 NT verses. KJV: con- (pro-)fess, confession is made, give thanks, promise See also: 1 John 1:9; John 1:20; Hebrews 11:13.

αυτη autos G846 "it/s/he" Pron-DSF

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.

δουναι didōmi G1325 "to give" Verb-2AAN

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.

ο hos, hē G3739 "which" Rel-ASN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εαν ean G1437 "if" COND

This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.

Definition: 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 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.

αιτησηται aiteō G154 "to ask" Verb-AMS-3S

To ask or request something from someone, like in Matthew 7:7 where Jesus says to ask and it will be given to you.

Definition: αἰτέω, -ῶ, [in LXX chiefly for שׁאל ;] to ask, request: absol., Mat.7:7, Jas.1:6; with accusative of person(s), Mat.5:42, Luk.6:30; with accusative of thing(s), before ἀπό, Mat.20:20, 1Jn.5:15; id. before παρά, Act.3:2, Jas.1:5; with dupl. accusative Mat.7:9, Mrk.6:22, Jhn.16:23. Mid. (on the distinction bet. mid. and act., see M, Pr., 160): absol., Mrk.15:8, Jhn.16:26, Jas.4:3; with accusative of thing(s), Mat.14:7, Mrk.6:24, al.; with accusative of person(s), Mat.27:20, Luk.23:25; with accusative of thing(s), before παρά, Act.9:2; with accusative and inf., Luk.23:23. with inf. Act.7:46, Eph.3:13 (cf. ἀπ-, ἐξ-, ἐπ-, παρ-, προσ- αιτέω). SYN.: ἐρωτάω, which see, πυνθάνομαι. On the proper distinction between these words, see Tr., Syn., § xl, Thayer, see word αἰ. In late Gk., however, αἰ. and ἐ. seem to have become practically synonymous (cf. Act.3:2,3; see Field, Notes, 101 f.; M, Th., I, 4:1; M, Pr., 66.n; MM, VGT, see word). (AS)

Usage: Occurs in 68 NT verses. KJV: ask, beg, call for, crave, desire, require See also: 1 Corinthians 1:22; Luke 6:30; 1 Peter 3:15.

Study Notes — Matthew 14:7

Show Verse Quote Highlights

Context
Cross References
Matthew 14:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 14:7
Jamieson-Fausset-Brown on Matthew 14:7
Matthew Poole's Commentary on Matthew 14:7
Trapp's Commentary on Matthew 14:7
Ellicott's Commentary on Matthew 14:7
Cambridge Bible on Matthew 14:7
Whedon's Commentary on Matthew 14:7
Sermons on Matthew 14:7

Context — The Beheading of John

5Although Herod wanted to kill John, he was afraid of the people, because they regarded John as a prophet. 6On Herod’s birthday, however, the daughter of Herodias danced before them and pleased Herod

7so much that he promised with an oath to give to her whatever she asked.

8Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” 9The king was grieved, but because of his oaths and his guests, he ordered that her wish be granted

Cross References

	Reference	Text (BSB)
1	Esther 5:3	“What is it, Queen Esther?” the king inquired. “What is your request? Even up to half the kingdom, it will be given to you.”
2	Esther 5:6	And as they drank their wine, the king said to Esther, “What is your petition? It will be given to you. What is your request? Even up to half the kingdom, it will be fulfilled.”
3	Esther 7:2	and as they drank their wine on that second day, the king asked once more, “Queen Esther, what is your petition? It will be given to you. What is your request? Even up to half the kingdom, it will be fulfilled.”

Matthew 14:7 Summary

This verse shows how Herod, the king, got so caught up in the moment that he promised to give the daughter of Herodias anything she wanted, without thinking through the consequences. This can happen to us too, when we make promises or commitments without considering what's really important, like pleasing God (as seen in 1 Samuel 15:22-23). Herod's actions remind us to be careful with our words and to prioritize doing what's right, even if it's hard. By being mindful of our commitments and considering the impact of our actions, we can avoid making promises that might lead to harm or trouble, and instead strive to please God and honor Him in all we do (as taught in Colossians 3:17).

Frequently Asked Questions

Why did Herod promise with an oath to give the daughter of Herodias whatever she asked?

Herod was so pleased with the daughter's dance that he made a vow, likely to save face in front of his guests, as seen in Matthew 14:7, similar to the way Jephthah made a vow to the Lord in Judges 11:30-31, but with very different motivations.

What is the significance of Herod's oath in this context?

Herod's oath signifies the gravity of his promise, making it a matter of personal honor and integrity, as emphasized in Matthew 14:9, where he feels bound by his oath to grant the daughter's request, despite his personal reservations.

How does this verse relate to the idea of being a person of our word?

This verse highlights the importance of being mindful of the promises we make, as Herod's oath ultimately leads to the death of John the Baptist, illustrating the seriousness of our commitments, as taught in Psalm 15:4, where it is written that a person who keeps their word is one who fears the Lord.

What can we learn from Herod's actions in this verse about the dangers of indulging others?

Herod's willingness to grant the daughter's request, despite its moral implications, serves as a warning about the dangers of unchecked indulgence and the importance of considering the consequences of our actions, as cautioned in Proverbs 29:25, where it is written that the fear of man can be a snare.

Reflection Questions

What are some ways in which I have made promises or commitments without fully considering the consequences, and how can I learn from Herod's example?
In what ways do I prioritize pleasing others over doing what is right, and how can I cultivate a greater sense of integrity and conviction in my own life?
How do I respond when faced with difficult or uncomfortable situations, and what can I learn from Herod's failure to stand up for what is right in this verse?
What are some areas in my life where I need to be more mindful of the power of my words and the impact they can have on others, and how can I use my words to build up and encourage those around me?

Gill's Exposition on Matthew 14:7

Whereupon he promised with an oath,.... On account of her fine dancing, and being extremely pleased with it himself; and the more, that it gave such pleasure to the whole court: he first promised

Jamieson-Fausset-Brown on Matthew 14:7

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 14:7

Mark relates this more fully, but the sense is the same, , And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; 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 thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. Those who have got over the point of lawfulness in an action, have nothing to consult but convenience: therefore saith Mark, when a convenient day was come, when probably Herod should be over merry with wine, or should be busy with his company, and not so much at leisure to consider what he did. It so happened that the daughter of this Herodias danced before Herod upon his birthday. The keeping of birthdays was usual amongst the eastern kings; Pharaoh kept his birthday, . Some by it understand the day of the prince’ s coronation, or entrance upon his government, which some think is meant in , by the day of our king, (when) the princes made him sick with bottles of wine. The Jews reckoned them both amongst the pagan festivals, but they had derived both this and many other usages from them. Dancing was much used amongst them at their festivals, It seemeth this daughter of Herodias pleased Herod more than ordinary; he sweareth that he would give her what she would ask, to the half of his kingdom. That phrase, by , seemeth to have been ordinary with princes when they made liberal promises.

Trapp's Commentary on Matthew 14:7

7 Whereupon he promised with an oath to give her whatsoever she would ask. Ver. 7. He promised with an oath] He not only swore rashly, but confessed himself bound thereby to perform his oath (as the Greek word ωμολογησεν signifieth), to give her whatsoever she would ask; as Judah did Tamar, and as wantons use to do to their sweethearts. "Ask me never so much dowry and gift," saith Shechem, "and I will give according as ye shall say unto me: but give me the damsel to wife," Genesis 34:12.

Ellicott's Commentary on Matthew 14:7

(7) He promised with an oath.—The scandalous chronicles of the time were not without stories of extravagant rewards paid to mimes and dancers, and Herod might fancy that in this also he was reproducing the magnificence of the imperial court at Rome. But he probably hardly expected “the half of his kingdom” (Mark 6:23) as the “whatsoever thou shalt ask.” A jewel, a bracelet, a palace, or a city, were probably in his thoughts as what she was likely to ask and he would gladly give.

Cambridge Bible on Matthew 14:7

Ch. Matthew 14:1-12. Herod the Tetrarch puts to death John the Baptist Mark 6:14-29, where the further conjectures as to the personality of Jesus are given, “Elias, a [or the] prophet, or as one of the prophets,” and the whole account is narrated in the vivid dramatic manner of St Mark. St Luke relates the cause of the imprisonment, Mark 3:19-20; the conjectures as to Jesus, Matthew 9:7-9.

Whedon's Commentary on Matthew 14:7

7. Promised with an oath — To reward the graceful dancer was customary; but Herod wills to reward royally. Calmet mentions a Shah Abbas, who promised to a dancer, during a drunken carouse, the revenues of a province.

Sermons on Matthew 14:7

	Sermon	Description
	What Is Thy Petition, and It Shall Be Granted Thee: by F.B. Meyer	F.B. Meyer emphasizes the profound connection between Esther and King Ahasuerus, illustrating how a noble character can awaken a higher nature within others. He draws parallels to