Mark 6:22

6:22 When his daughter Herodias ¹  came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.”

Mark 6:48

6:48 He ²  saw them straining at the oars, because the wind was against them. As the night was ending, ³  he came to them walking on the sea, ⁴  for ⁵  he wanted to pass by them. ⁶ 

Mark 8:34-35

Following Jesus

8:34 Then ⁷  Jesus ⁸  called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower, ⁹  he must deny ¹⁰  himself, take up his cross, ¹¹  and follow me. 8:35 For whoever wants to save his life ¹²  will lose it, ¹³  but whoever loses his life for my sake and for the gospel will save it.

Mark 14:12

The Passover

14:12 Now ¹⁴  on the first day of the feast of ¹⁵  Unleavened Bread, when the Passover lamb is sacrificed, ¹⁶  Jesus’ ¹⁷  disciples said to him, “Where do you want us to prepare for you to eat the Passover?” ¹⁸ 

[6:22]  ¹ tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë¹³ 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by ˹ pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.

[6:48]  ² tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.

[6:48]  ³ tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.

[6:48]  ⁴ tn Or “on the lake.”

[6:48]  ⁵ tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.

[6:48]  ⁶ sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.

[8:34]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:34]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:34]  ⁵ tn Grk “to follow after me.”

[8:34]  ⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[8:34]  ⁷ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[8:35]  ⁴ tn Or “soul” (throughout vv. 35-37).

[8:35]  ⁵ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[14:12]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:12]  ⁶ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

[14:12]  ⁷ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[14:12]  ⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[14:12]  ⁹ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.