Mark 14:23

14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it.

Mark 7:4

7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ¹ ) ² 

Mark 9:41

9:41 For I tell you the truth, ³  whoever gives you a cup of water because ⁴  you bear Christ’s ⁵  name will never lose his reward.

Mark 14:36

14:36 He said, “Abba, ⁶  Father, all things are possible for you. Take this cup ⁷  away from me. Yet not what I will, but what you will.”

Mark 10:38-39

10:38 But Jesus said to them, “You don’t know what you are asking! Are you able to drink the cup I drink or be baptized with the baptism I experience?” ⁸  10:39 They said to him, “We are able.” ⁹  Then Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I experience,

[7:4]  ¹ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ² sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[9:41]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ² tn Grk “in [the] name that of Christ you are.”

[9:41]  ³ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:36]  ¹ tn The word means “Father” in Aramaic.

[14:36]  ² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[10:38]  ¹ tn Grk “baptism I am baptized with.” This same change has been made in v. 39.

[10:39]  ¹ sn No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name.