Mark 6:27

Mar 6:27. Σπεκουλάτωρα, an executioner) This word is derived from “specula,” a look-out, a watch-tower. The Speculators executed capital punishments: Sen. l. 1, de ira, c. 16.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 6:27 . σπεκουλάτορα = speculator in Latin, literally a watcher, a military official of the empire who acted partly as courier, partly as a police officer, partly as an executioner; illustrative citations in Wetstein. The word found its way into the Jewish language (here only).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The word signifieth one that beareth a dart, and the king’s guard was so called, because they did bear darts.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(27) An executioner.—St. Mark uses a Latin word, speculator, a word which, originally meaning “watchman” or “sentinel,” had come to be applied by Latin writers of the time specifically to soldiers employed, as in this instance, as couriers or messengers (Suet. Caligula, c. 44; Tacit. Hist. xi. 73).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. an executioner] Literally, a soldier of the guard. The word Speculator denotes (1) a looker-out, spy, scout; (2) a special adjutant, soldier of the guard. These scouts formed a special division in each legion; but under the emperors a body bearing this name was specially appointed to guard the emperor and execute his commands (Tac. Hist. i. 24, 25; II. 11; Suet. Claud. xxxv.). Hence they were often employed as special messengers in seeking out those who were proscribed or sentenced to death (Seneca, de Ira i. 16). In the earlier English Versions the word is rendered “hangman,” but this term describes a mere accident of his office. The use of a military term, compared with Luk_3:14, is in accordance with the fact that Herod was at this time making war on Aretas (Jos. Antiq. xviii. 5. 1).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And immediately the king sent an executioner,.... See Gill on Mat 14:10.

and commanded his head to be brought; ordered him to cut off his head in prison, and bring it away forthwith in a charger to him:

and he went and beheaded him in the prison; according to his orders.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,

Ver. 27. {See Trapp on "Mat 14:10"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He sent forth an executioner (spekoulatwra); literally, a soldier of his guard; one of his body-guard, in constant attendance as messenger or executioner. It is a Roman word from speculari, to watch. St. Jerome relates that when the head of the Baptist was brought, Herodias barbarously thrust the tongue through with a bodkin, as Fulvia is said to have done over and over again, the tongue of Cicero; thus verifying what Cicero had once said while living, that "nothing is more revengeful than a woman." Because they could not bear to hear the truth, therefore they bored through with a bodkin the tongue that had spoken the truth.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

27. Sent an executioner. One of his body guard. Under Oriental monarchs the captain of the guard was the executioner.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

27. ἐνέγκαι ([1257][1258][1259][1260]) rather than ἐνεχθῆναι ([1261][1262][1263][1264][1265][1266]).

[1257] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1258] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1259] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1260] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1261] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1262] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1263] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1264] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1265] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1266] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

27. εὐθὺς ἀποστείλας. He allows himself no time for consideration. Mk has his usual verb, while Mt. has πέμψας. See on Mar 5:12, where the converse is found.

σπεκουλάτορα. Antipas followed the Roman custom of having speculatores as in having tribunes (Mar 6:21). Each legion had several. The name shows that they were originally scouts, and the form spiculator, as if from spiculum, is misleading. The speculatores carried despatches (Livy xxxi. 24; Tac. Hist. ii. 73); and they sometimes formed a body-guard (Suet. Claud. 35) and acted as executioners (Seneca De ira i. 16, De benef. iii. 25). Cf. Suet. Calig. 32, where miles decollandi artifex quibuscunque e custodia capita amputabat. At Athens the public executioner was ὁ δήμιος sc. δοῦλος, at Rome, carnifex. Wetstein on Mat 14:11 gives numerous instances of executions at a banquet. Here the contrast between the ascetic Prophet and the profligate ruler who puts him to death is tragic.

ἐπέταξεν ἐνέγκαι. Commanded to bring (R.V.). See crit. note.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] σπεκουλάτωρ is supposed by some to represent spiculator, and to mean δορύφορος, as Suidas: by others, speculator, κατάσκοπος, as Philoxenus, in Gloss., one of the body-guard, which is the meaning taken by Meyer here. The Commentators refer to Seneca de Ira, i. 16, “Centurio supplicio præpositus condere gladium speculatorem jubet:” de Benef. iii. 25, “Speculatoribus occurrit, nihil se deprecari quo minus imperata peragerent dixit, et deinde cervicem porrexit:” Julius Firmicus, viii. 26, calls those “speculatores, qui nudato gladio hominum amputant cervices.” See Suet. Claud. 25: and a list of the sources of information in Schleusner, sub voce.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. σπεκουλάτορα—this is a Latin word, and means a scout, or secondarily, a member of the body-guard.

σπεκουλάτορα, instead of -τωρα, א ABL Π 1, 108, 124, 131, 157, Harcl. marg. grk.

ἐπέταξεν ἐνέγκαι—commanded him to bring.

ἐνέγκαι, instead of ἐνεχθῆναι, to be brought, Tisch. Treg. WH. RV. א BC Δ etc.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Mark's favorite straightway. The king is prompt in his response.

Executioner [σπεκουλατορα] . One of Mark's Latin words, speculator. A speculator was a guardsman, whose business it was to watch or spy out (speculari). It came gradually to denote one of the armed body - guard of the Roman emperor. Thus Suetonius says of Claudius that he did not dare to attend banquets unless his speculatores with their lances surrounded him. Seneca uses the word in the sense of executioner. "He met the executioners (speculatoribus), declared that he had nothing to say against the execution of the sentence, and then stretched out his neck." Herod imitated the manners of the Roman court, and was attended by a company of speculatores, though it was not their distinctive office to act as executioners. Wyc. renders man - killer, and Tynd. hangman.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.