On
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Herod’s
Ἡρῴδου (Hērōdou)
Noun - Genitive Masculine Singular
Strong's Greek 2264: Compound of heros and eidos; heroic; Herod, the name of four Jewish kings.

birthday,
Γενεσίοις (Genesiois)
Noun - Dative Neuter Plural
Strong's Greek 1077: A birthday celebration. Neuter plural of a derivative of genesis; birthday ceremonies.

however,
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

daughter
θυγάτηρ (thygatēr)
Noun - Nominative Feminine Singular
Strong's Greek 2364: Apparently a primary word; a female child, or descendant.

of Herodias
Ἡρῳδιάδος (Hērōdiados)
Noun - Genitive Feminine Singular
Strong's Greek 2266: From Herodes; Herodias, a woman of the Heodian family.

danced
ὠρχήσατο (ōrchēsato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's Greek 3738: To dance. Middle voice from orchos; to dance.

before them,
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

pleased
ἤρεσεν (ēresen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 700: To please, with the idea of willing service rendered to others; hence almost: I serve. Probably from airo; to be agreeable.

Herod
Ἡρῴδῃ (Hērōdē)
Noun - Dative Masculine Singular
Strong's Greek 2264: Compound of heros and eidos; heroic; Herod, the name of four Jewish kings.
(6) Herod's birthday.--Some critics have looked on the feast as one commemorating Herod's accession--his birth-day as a ruler; but there seems no reason for not accepting the word in its simple natural sense. Such feasts were common enough in the imperial life at Rome, and that of Herod's birthday had become proverbial even there (Persius, Sat. v., i. 180).

The daughter of Herodias danced before them.--Dances in filmy garments that but half concealed the form, commonly of an impure or voluptuous nature, were common enough both at Eastern and Roman banquets, the guests being simply spectators. But the dancers were for the most part women who made it their calling, like the nautch-girls of India; and it was a new thing, at which every decent Jew would shudder, for the daughter of a kingly house to come-thus into a shameless publicity and expose herself to the gaze of the banqueters, including as they did the chief captains and chiliarchs of the Roman legions, as well as Herod's own courtiers and the chief men of the province (Mark 6:21). But Herodias, it would seem, knew the tetrarch's weak point as well as Madame du Barry knew that of Louis XV. of France, and sought to bend him to her will, even though it were by the sacrifice of her daughter's modesty. She danced before them--literally, in the midst of them--as they reclined on their couches indolently gazing. Her name is given by Josephus (Ant. xviii. 5, ? 4) as Salome.

Verse 6. - But when Herod's birthday was kept; came (Revised Version); γενεσίοις δὲ γενομένοις τοῦ Ἡρῴδου, dative of time (Winer, § 31:9), with the addition of a participle. Birthday. So "Pharaoh's birthday" (Genesis 40:20, ἡμέρα γενέσεως). Thayer's Grimm refers to "Alciphr. Epp. 3, 18, and 55; Dio Cass., 47, 18, etc.," for γενέσια being used in the same sense. The Talmudic גיניסיא (see Levy, s.v.) apparently represents the same word, and (preceded by יום) has the same meaning (cf. Schurer, I. 2:27). Possibly Jews found γενέσια an easier word to pronounce than the more classical γενέσλια. The daughter of Herodias; i.e. Salome, daughter of Herod Philip and Herodias; she afterwards married her half uncle, Philip the tetrarch (ver. 3, note). She could not now be less than seventeen or eighteen years old (cf. Gutschmid, in Schurer, I. 2:28), so, in the East, could only just be still called a κοράσιον (ver. 11). Mark's text (like the Greek of Codex Bezae here) speaks of her as though she herself was called Herodias, and was the daughter of Antipas and Herodias; but the issue of this union could not then have been more than two years old (Schurer, loc. cit.). Besides, the trait mentioned by Mark (Mark 6:25), that she came back with haste to the king, asking for the head of the Baptist, implies that she was more than a child. Rendel Harris ('Texts and Studies,' II. 1. p. 68) suggests that the confusion is due to an early Latinization of the Greek from an ambiguous ejus. Danced. Probably with the same kind of voluptuous dance as that of the Egyptian almd described by Warburton ('Crescent and Cross,' chap. 14.). But that a member of the royal family should so dance before a company must have been almost unheard cf. Before them; in the midst (Revised Version). Matthew only. Such a dance with men sitting round would be specially abhorrent to the Jewish mind. And pleased Herod. And of course, as St. Mark adds, "them that sat with him" (cf. ver. 9). 14:1-12 The terror and reproach of conscience, which Herod, like other daring offenders, could not shake off, are proofs and warnings of a future judgment, and of future misery to them. But there may be the terror of convictions, where there is not the truth of conversion. When men pretend to favour the gospel, yet live in evil, we must not favour their self-delusion, but must deliver our consciences as John did. The world may call this rudeness and blind zeal. False professors, or timid Christians, may censure it as want of civility; but the most powerful enemies can go no further than the Lord sees good to permit. Herod feared that the putting of John to death might raise a rebellion among the people, which it did not; but he never feared it might stir up his own conscience against him, which it did. Men fear being hanged for what they do not fear being damned for. And times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. Herod would profusely reward a worthless dance, while imprisonment and death were the recompence of the man of God who sought the salvation of his soul. But there was real malice to John beneath his consent, or else Herod would have found ways to get clear of his promise. When the under shepherds are smitten, the sheep need not be scattered while they have the Great Shepherd to go to. And it is better to be drawn to Christ by want and loss, than not to come to him at all.Birthday Birth-Day Celebrated Company Danced Dancing Daughter Herod Herodias Hero'di-As Herod's Kept Midst Please PleasedBirthday Birth-Day Celebrated Company Danced Dancing Daughter Herod Herodias Hero'di-As Herod's Kept Midst Please PleasedMatthew 14:6 NIV
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Alphabetical: and before birthday But came danced daughter for Herod Herodias Herod's much of On pleased so the them when

NT Gospels: Matthew 14:6 But when Herod's birthday came the daughter (Matt. Mat Mt) Christian Bible Study Resources, Dictionary, Concordance and Search Tools