#Herod Antipas

[little-hilltop-library]

[martyschoenleber]

The Tragedy of Herod

It is a picture of the church. Read Mark 6:17-20 and see the American church in the tragedy that is Herod. Here’s the passage: 17 For Herod himself had sent and had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, because he had married her. 18 For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” 19 Herodias had a…

[trueconservativepundit]

Antipas: The Perverse and Putrid Puppet Ruler of Galilee - Mark 6:14-29

Antipas: The Perverse and Putrid Puppet Ruler of Galilee – Mark 6:14-29

He had all the potential and position to be a man of worth and substance, but squandered it and ended as a failure   By Donald Whitchard Matthew 2:1-19,Mark 6:14-29,Leviticus 20:21,Luke 23:7-12   Summary: The story of Herod Antipas is one of treachery, murder, lust, cowardice, deceit, and perversion.  He was responsible for the murder of John the Baptist and ridiculed Jesus on the day of His…

[kdmiller55]

The City and the Savior

The City and the Savior

31 At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” 32 And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. 33 Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from…

[reedreadsgreek]

Mark 8:14–17

14 Καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθʼ ἑαυτῶν ἐν τῷ πλοίῳ. 15 καὶ διεστέλλετο αὐτοῖς λέγων· Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. 16 καὶ διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους οὐκ ἔχουσιν. 17 καὶ γνοὺς λέγει αὐτοῖς· Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; 

My translation: 

14 And they forgot to bring breads, and if not for one bread they did not have anything with themselves in the boat. 15 And he gave orders to them, saying, “Look, watch out for the leaven of the Pharisees and the leaven of Herod.” 16 And they were reasoning with one another that they do not have breads. 17 And having known, he says to them, “Why do you reason that you do not have breads? Do you not yet understand nor comprehend? Do you have your heart having been hardened? 

Notes: 

8:14 

ἐπιλανθάνομαι (8x) is, “I overlook, forget”, from επί + λανθάνω (6x) “I escape notice”. The understood subject of the aorist ἐπελάθοντο (from ἐπιλανθάνομαι) is the disciples. Most translations render the verb as an English pluperfect (“had forgotten”) to indicate that the action took place prior to the action of ἀπῆλθεν (v. 13). 

The aorist infinitive λαβεῖν (from λαμβάνω) is complementary with ἐπιλανθάνομαι. ἄρτους is the direct object of the verb. 

The subordinate clause εἰ μὴ ἕνα ἄρτον (“except one loaf”) modifies εἶχον below. 

The disciples are the understood subject of the negated imperfect εἶχον (from ἔχω). A direct object (“anything”) must be supplied (“except for one loaf, they did not have anything”). The verb is modified by the prepositional phrases μεθʼ ἑαυτῶν (“with themselves”); EGGNT notes that the reflexive pronoun is often used with μετά in the NT, whereas in English we would use the regular pronoun (“with them”). The verb is also modified by the prepositional phrase ἐν τῷ πλοίῳ. 

8:15 

διαστέλλομαι (8x, 5 of which in Mark) is “order, give orders”, from διά + στέλλω “I set, arrange, send” (see 7:36). The verb means to give clear instructions, similar to our colloquial “spell it out for someone” (BDAG). ESV, “cautioned”; NIV: “warned”. Jesus is the understood subject of the imperfect διεστέλλετο; αὐτοῖς is the indirect object. The imperfect-tense may indicate that the quotation is a summary of an extended discourse (NIGTC). The present participle λέγων (from λέγω) is pleonastic (redundant). 

The present imperatives ὁρᾶτε (from ὁράω, “I see”) and βλέπετε (from βλέπω, “I see”) both function figuratively to mean, “Watch out!”, “Beware!” (most translations). The present-tense indicates ongoing or universal commands. 

ἡ ζύμη (13x) is, “leaven” (ESV, NASB); NIV, NRSV, HCSB, NET: “yeast”. EGGNT points out that leaven is distinct from yeast in that it is a clump of old dough that is mixed into a batch of new dough. ἀπὸ with τῆς ζύμης indicates separation. The genitives τῶν Φαρισαίων and Ἡρῴδου could be descriptive or indicate source. ‘ζύμη is used figuratively in Bib. Greek for a pervasive influence’ (ICC). 

8:16 

διαλογίζομαι (16x) is, “consider and discuss”, “argue” (BDAG), from διά + λογίζομαι “I reckon, reason”. Most translations, “discuss”. The disciples are the understood subject of the imperfect διελογίζοντο; the tense is probably inceptive (“they began to discuss”, NASB). With verbs of speech, πρὸς means “with”, “among”; πρὸς ἀλλήλους (“with each other”) modifies διαλογίζομαι. After ἀλλήλους, ESV, NASB insert, “the fact that” (also in the next verse), indicating that the following subordinate clause is the content of their discussion. 

The disciples are the understood subject of the negated present ἔχουσιν (from ἔχω). ἄρτους is the direct object of the verb. ὅτι introduces indirect discourse, where the present-tense is retained (rendered in the past tense in English, “had”). Instead of ἔχουσιν, Byzantine manuscripts read ἔχομεν, in which case the ὅτι introduces direct discourse, or possibly causal with an implied, impersonal ἐστίν: “It is because we have no bread” (ICC). 

8:17 

The aorist participle γνοὺς (from γινώσκω, here, “come to know”, “perceive”; most translations, “aware”) is causal with the historical present λέγει (from λέγω), of which Jesus is the understood subject. αὐτοῖς, referring to the disciples, is the indirect object. 

The neuter interrogative pronoun τί functions adverbially, “Why?” διαλογίζεσθε is a present indicative from διαλογίζομαι (see v. 16). ὅτι indicates indirect discourse. 

ἄρτους is the direct object of the negated present ἔχετε (from ἔχω). 

νοέω (14x) is, “perceive” (ESV), “understand” (HCSB), “apprehend”, “gain an insight into” (BDAG), from ὁ νοῦς “mind”. NASB: “comprehend”; NIV, NET: “see”. The present νοεῖτε is modified by the adverb οὔπω (“not yet”). 

The semantic range of συνίημι (“understand, comprehend”, BDAG) overlaps substantially with νοέω, and thus the two may form a hendiadys (a single thought formed from two words; e.g., “nice and warm” = “nicely warm”). 

πωρόω (5x) is, “I harden” (most translations); with καρδίας, the meaning is, ‘make dull/obtuse/blind’ (BDAG). The perfect passive participle πεπωρωμένην is the complement to τὴν καρδίαν in a double accusative construction after ἔχετε (from ἔχω): “Do you still have your heart hardened?”, NASB. The singular τὴν καρδίαν is distributive (“Are your hearts hardened?”, ESV). 

[trueonenessdoctrine]

Times of Jesus (Part 01)

Herod the Great

Herod the Great ruled around 37 B.C. and was considered as the “King of the Jews”. He was a very skilled and resourceful leader but very cruel and controlled much of Palestine.

He showed no mercy to anyone who rebelled against him. He wed a princess from the “House of Hasmonean” named “Marianne”. He loved her very much.  

Even-though he loved her so much, around 29 B.C. he had a baseless thought that she was that she was plotting against him and had her executed. He slaughtered anyone around him without mercy who he thought was against him. Even the children of Marianne (Boys) were put to death. For many years he lived in fear, doubt and was severely depressed when he finally died. He had literally lost his mind due to paranoia.

Herod was a talented and clever builder. He loved architecture and construction and was heavily influenced by the Greek culture. He built a Colosseum in Jerusalem and build many more large structures on the East side, built the cities of “Sabaste” and “Caesarea”. The king hated the Jews but had much respect for their religion. So Herod built a very large, expensive and beautiful temple for the Jews. 

The new temple was one of Herod’s greatest creations. The temple was constantly damaged and  needed repairs due the regular wars in Palestine. The king thought that it was his responsibility to re-build the temple. After completion, the temple was a thing of beauty and was considered as the pride and joy of the Jewish nation. The temple was built of stone covered in pure gold. 

Eventually Herod died around 4 A.D. Just before his death he ordered that all the Jewish leaders be executed. But no one paid any attention to his final decree and the Jews rejoiced at his death. 

Those in Power After Herod the Great  

The Palestine kingdom was handed over to his children:

Archelaus- Controlled Judea, Samaria and Idumea

Herod Antipas: Controlled Galilee and Perea

Philip: Controlled the Northeast Territory

The Roman Emperor Augustus confirmed these claims of territory. Around      6 A.D. Archelaus committed some heinous acts and was exiled in to Gaul. His land was given to a Syrian representative. The Procurators of Palestine lived in Caesarea, and only came to Herod’s palace at Jerusalem for Jewish festivals. This was known as “Pretorium”. 

Pontius Pilate (Reign 26 A.D. to 36 A.D.) is one governor that stood out from the rest of the lot. 

Part 02 to be continued in the Next Lesson........     

[granonine]

Himself Alone

John 6:15.”When Jesus therefore perceived that they would come and take Him by force, to make Him a king, He departed again into a mountain Himself alone.

As the people stood and talked amongst themselves, I’m imagining that they kept turning to look at Jesus. They watched Him, realizing, because of the miracle they had just observed, that this could be the king who would free them from the…

[bibleblender]

New article has been published on https://www.bibleblender.com/2020/bible-stories/new-testament/matthew/jesus-feeds-four-thousand-seven-loaves-fish-matthew-15-29-15-39

Jesus feeds the four thousand - seven loaves and a few fish feed thousands of people (Matthew 15:29 - 15:39).

Still in Gentile territory, Jesus feeds the Gentiles out of compassion. If it was not clear in the prior verses, it’s made perfectly clear here: Jesus’ ministry has extended to the Gentiles. This marks a monumental moment in Christian history. The blessing for Gentiles has begun to take fruit.

[pastorandyg]

When Might Keeping a Vow Be Worse Than Breaking It?

When Might Keeping a Vow Be Worse Than Breaking It?

Mark 6:14-29 brings us to the story of “what happened to John the Baptist”:

King Herod heard about this, for Jesus’ name had become well known. Some were saying, “John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him.” Others said, “He is Elijah.” And still others claimed, “He is a prophet, like one of the prophets of long ago.” But when Herod heard…

[incarnationsf]

The Price of Prophecy and God’s Prevenient Grace

By the Rev. Darren Miner

 Bible Readings

As you may know, the word “Gospel” literally means “Good News,” but in my humble opinion, today’s Gospel reading is utterly devoid of Good News. Fortunately, the Epistle is chock full of it. So let me say a few words about the Gospel, and then finish with the Epistle, so that we can end on a high note.

We all know the outline of the story of John the Baptist’s judicial murder, either from the Bible or from the movies or from the opera by Richard Strauss. But I bet that there are some pertinent details that you don’t know. I’ll start with some history that sets the scene for today’s Gospel reading. The prophet John the Baptist, while in his early 30s, reprimands Herod Antipas, the son of Herod the Great, because he had married his half-brother’s ex-wife. (Oh, and did I mention she was also his niece?) Under Jewish law, the marriage was both adulterous and incestuous. As I mentioned last week, the main purpose of a prophet is to call the people back to a right relationship with God and with one another. And that is just what John does, publicly denouncing Herod’s marriage as an offence against God and demanding that it be annulled. Herod has no desire to repent, and he arrests John to shut him up. But he is reluctant to go so far as to execute the pestilent prophet. Perhaps he is afraid to kill a holy man, or perhaps he is just afraid that John’s disciples will riot.

Then, we come to the account of the royal birthday party. And what a strange party it turns out to be! Herod, who styles himself a mighty king although he is in fact only a puppet of the Romans, invites the toadies and yes-men of the royal court to a stag party. And like every stag party, there is entertainment—in this case, an erotic dancer. The real shocker is that the dancer is none other than Herod’s teenage step-daughter.

Evidently, she was a particularly pleasing dancer, for the besotted Herod boastfully promises to grant her whatever she asks, up to half his kingdom. Unsure what to ask for, she ducks out of the party to consult with her mother. And upon her return, she asks for the head of John the Baptist. Having made a solemn vow in the presence of his courtiers, Herod feels obliged to comply, lest he lose face. So John is beheaded, and his head is served up to Herod’s wife on a dinner platter, as if it were a rare delicacy. With regard to Herod and his family, this is a tale of perversity, braggadocio, and utter cruelty. With regard to John the Baptist, this is a tale of the terrible price of being a prophet, of the cost of speaking unpleasant truth to unbridled power. Any way you look at it, this Gospel story is just plain Bad News.

Fortunately for us here today, there is some Good News in the Letter to the Ephesians. This letter is classified by biblical scholars as one of the “disputed letters” of St. Paul. The dispute in question is whether Paul wrote it himself or one of his disciples wrote it in his name. In any case, the theology is undoubtedly that of Paul. The English text before us today is presented as a series of several discrete sentences and is almost intelligible. But this is deceptive. In the original Greek, the entire paragraph is one monstrously long run-on sentence and requires quite a bit of unpacking.

The main point of the paragraph is to provide a comprehensive affirmation of God’s grace. In particular, it deals with what theologians call “prevenient grace,” that is to say, the grace that God offers us without our asking for it and without our deserving it. The author of this letter, whether St. Paul or his disciple, reassures us Christians that we are blessed in Christ and that we were chosen for that blessing before the foundation of the world. (Here we are getting into the vexed question of predestination. And frankly I don’t want to go there today!) It is enough for us to know that our status as disciples of Christ is more a gift from God than it is the result of any decision of our own, free will notwithstanding. As disciples of Christ, we receive grace upon grace. In Christ, we have been redeemed from slavery to sin and death. In Christ, we are made adopted sons and daughters of God. In Christ, we are destined for eternal life in God’s presence. (And not just us! For in the fullness of time, God will gather up all things in Christ, things in heaven and things on earth.) And all that is expected of us in return for all this grace is that we walk in love. Now that’s some pretty unforgettable Good News!

But being only human, we forget it anyway, especially when the burdens of life are weighing us down. Perhaps we have money problems, or work problems, or issues with our health or with the health of a family member. Or perhaps we are stressed out over the state of the nation. In the midst of such worries and anxieties, we can, and do, fail to remember the “big picture.” The Letter to the Ephesians is a salutary reminder of that big picture, of what the church is all about. When all is said and done, the church is not about concerts, and bazaars, and book sales (although these all serve a useful purpose), nor is it about increasing membership and balancing the budget (although I would like to see both happen). Instead, the point of the church is to come together to offer thanks to our Heavenly Father for the Good News of our salvation, to learn the mystery of his will, and then to endeavor to carry it out, no matter the personal cost.

May God, “who has blessed us in Christ with every spiritual blessing in the heavenly places,” give us the strength and courage to carry out his will in our day as faithfully and as fearlessly as did St. John the Baptist in his day. Amen.

 © 2018 by Darren Miner. All rights reserved. Used by permission.

[dawnlizjones]

Puzzled

#God doesn't usually work the way we think He will. #puzzledleadership #christianencouragment

Disclaimer: this is not a political statement.  I really am not concern with anyone else’s partisan persuasion, it’s just that America’s recent history (translated: in my memory, which is longer than some of my current contemporaries, I realize…) lends itself to a good comparison.

Anyone old enough to read this has an opinion of some kind about the Trump/Clinton election and the media’s…

[agapewordchurch]

Lee Northern: Crises | Apprehended by the Light

[laclefdescoeurs]

Herod (Hérode), 1886-94, James Tissot

[kdmiller55]

When Circumstances Cause Our Faith to Stumble

When Circumstances Cause Our Faith to Stumble

18 The disciples of John reported all these things to him. And John, 19 calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” 20 And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’” 21 In that hour he healed many…

[reedreadsgreek]

Mark 6:25–29

25 καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα· Θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ. 26 καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν· 27 καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ 28 καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. 29 καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθον καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ. 

25 And immediately, having come in with haste to the king, she asked, saying, “I want that, from this hour, you might give to me upon a platter the head of John the immerser.” 26 And having become deeply grieved, the king, on account of the oaths and those reclining, did not want to set her aside; 27 and immediately the king, having sent a bodyguard, commanded him to bring his head. And having gone away, he beheaded him in the prison 28 and brought his head upon a platter and gave it to the girl, and the girl gave it to her mother. 29 And having heard, his disciples came and took his corpse and put it in a tomb. 

6:25 

The aorist feminine participle εἰσελθοῦσα (from εἰσέρχομαι) is temporal-antecedent with the aorist middle ᾐτήσατο (from αἰτέω), of which the girl, Herodias’s daughter, is the understood subject. The forms of αἰτέω in verses 23 & 23 were active, while in 24 & 25 are middle. The middle-voice denotes self-interest, but inserting “for herself” would be an over-translation. εἰσέρχομαι is modified by the adverb εὐθὺς. 

ἡ σπουδή (12x) is, “haste, speed” (BDAG); outside of the gospels it means “eagerness, zeal”. The prepositional phrase μετὰ σπουδῆς modifies εἰσέρχομαι; “with haste” (ESV), “in a hurry” (NASB). NIV, HCSB, NET combine the participle with the prepositional phrase: “hurried”. The spatial prepositional phrase πρὸς τὸν βασιλέα modifies εἰσέρχομαι. 

The present feminine participle λέγουσα (from λέγω) is pleonastic with αἰτέω. 

ἵνα after θέλω (from θέλω) indicates the content of the desire. The aorist subjunctive δῷς (from δίδωμι) after Θέλω ἵνα is roughly equivalent to an imperative (EGGNT). μοι is the indirect object of the verb. 

The adverb ἐξαυτῆς (6x) is, “at once, immediately”; it is from ἐξ + αυτῆς, with ὥρα implied (“from this hour”). The adverb modifies δίδωμι. 

ἡ πίναξ (5x) is, “platter”. The prepositional phrase ἐπὶ πίνακι modifies δίδωμι. 

τὴν κεφαλὴν is the direct object of δίδωμι. Ἰωάννου is a partitive genitive. 

ὁ βαπτιστής (12x), from βαπτίζω, is “one who immerses/baptizes”; most translations, “Baptist”. In verse 24 the substantival participle βαπτίζοντος was used as John’s title, but here, the noun form (of equivalent meaning). τοῦ βαπτιστοῦ is in apposition to Ἰωάννου. 

6:26 

The adjective περίλυπος (5x), from περί + ἡ λύπη “grief”, is “very sad”, “deeply grieved” (BDAG); NASB: “very sorry”; NIV: “greatly distressed”. The περι- prefix denotes all-encompassing grief (HELPS). περίλυπος is the predicate of the aorist participle γενόμενος (from γίνομαι). The participle is concessive (“although he was deeply grieved”) with ἠθέλησεν below. 

ὁ βασιλεὺς is the subject of the negated aorist ἠθέλησεν (from θέλω) seven words later. The eta augment is not uncommon with this verb. 

ὁ ὅρκος (10x) is, “oath”. 

ἀνάκειμαι (14x), from ἀνά + κεῖμαι “I recline”, is “I recline back”, i.e. “sit, dine”. For the substantival present participle τοὺς ἀνακειμένους, most translations have, “guests”. Both substantives τοὺς ὅρκους and τοὺς ἀνακειμένους are governed by διὰ, “because of”. The nouns are related, and together may signify “the oaths taken in front of the guests” (EGGNT). 

ἀθετέω (16x), from α + τίθημι, is literally, “I set aside”; NET: “reject”; most translations, “refuse”. The aorist infinitive ἀθετῆσαι is complementary with θέλω, and αὐτήν, referring to the girl, is the direct object of the infinitive. 

6:27 

ἐπιτάσσω (6x), from ἐπί + τάσσω, is “command” (NASB, HCSB), “order” (BDAG). The aorist participle ἀποστείλας (from ἀποστέλλω) modifies the aorist ἐπέταξεν, of which ὁ βασιλεὺς is the subject. εὐθὺς could modify either verb. The participle is properly temporal-antecedent to the main verb, although practically speaking the ordering must have come before the sending (ESV, NIV: “sent ... with orders”); NET omits ἐπιτάσσω (“sent ... to bring”). 

The hapax legomenon ὁ σπεκουλάτωρ is a Latin loanword, which originally referred to a courier, spy or scout (cf. English ‘speculator’), and later a bodyguard; here a guard who would do the king’s dirty work (EGGNT). Most translations, “executioner”;  NRSV: “soldier of the guard”; CEV: “guard”. 

The 2nd aorist infinitive ἐνέγκαι (from φέρω) indicates purpose after ἐπιτάσσω. τὴν κεφαλὴν is the direct object of φέρω. 

ἀποκεφαλίζω (4x), from ἀπό + ἡ κεφαλή, is, “I behead” (see v. 16). The guard/executioner is the understood subject of the aorist ἀπεκεφάλισεν, and αὐτὸν, referring to John the Baptist, is the direct object. The verb is modified by the temporal-antecedent aorist participle ἀπελθὼν  (from ἀπέρχομαι). The verb is modified by the locative prepositional phrase ἐν τῇ φυλακῇ; τῇ is the article of previous mention (“in the prison [aforementioned in v. 17]”). 

6:28 

The guard/executioner is the understood subject of the 2nd aorist ἤνεγκεν (from φέρω); τὴν κεφαλὴν is the direct object. φέρω is modified by the prepositional phrase ἐπὶ πίνακι (“platter”, see v. 25). 

The guard/executioner is the understood subject of the aorist ἔδωκεν (from δίδωμι). αὐτὴν is the direct object of the verb, referring to τὴν κεφαλὴν. τῷ κορασίῳ (“girl”, see v. 22) is the indirect object. 

τὸ κοράσιον is the subject of the aorist ἔδωκεν (from δίδωμι); αὐτὴν is the direct object, referring to τὴν κεφαλὴν. τῇ μητρὶ is the indirect object; αὐτῆς is a genitive of relationship. 

6:29 

οἱ μαθηταὶ (modified by αὐτοῦ, referring to John the Baptist) is the subject of the aorist ἦλθον (from ἔρχομαι), modified by the temporal-antecedent aorist participle ἀκούσαντες (from ἁκούω). Most translations supply an object for ἁκούω (ESV, “heard of it”; NASB: “heard about this”). 

τὸ πτῶμα (7x) is, “dead body”, “corpse”, from πίπτω (lit. “something fallen”; νεκροῦ is implied (ICC)). τὸ πτῶμα is the direct object of the aorist ἦραν (from αἴρω, “I take up”), and οἱ μαθηταὶ is the subject. 

οἱ μαθηταὶ is also the subject of the aorist ἔθηκαν (from τίθημι, here “laid”); αὐτὸ is the direct object, referring to τὸ πτῶμα. The verb is modified by the locative prepositional phrase ἐν μνημείῳ (“in a tomb”). 

[oldsoldier80-blog]

A NEW MESSAGE

John the Baptist

The disciples of John the Baptist visit Jesus on John’s behalf to ask if Jesus is, in fact, the promised Messiah. [1]  Jesus tells them the evidence is in; look at the work done. He then praises John but then tells his followers that John is less than those who have found the Kingdom of God.     

  The relationship between John the Baptist and Jesus of Nazareth is confusing. The…