Discovery BoxMark 5:19 
Context5:19 But 1 Jesus 2 did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, 3 that he had mercy on you.”
Mark 6:22
Context6:22 When his daughter Herodias 4 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 8:17
Context8:17 When he learned of this, 5 Jesus said to them, “Why are you arguing 6 about having no bread? Do you still not see or understand? Have your hearts been hardened?
Mark 9:43
Context9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 7 two hands and go into hell, 8 to the unquenchable fire.
Mark 10:39
Context10:39 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,
Mark 14:12
Context14:12 Now 10 on the first day of the feast of 11 Unleavened Bread, when the Passover lamb is sacrificed, 12 Jesus’ 13 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 14
Mark 14:49
Context14:49 Day after day I was with you, teaching in the temple courts, yet 15 you did not arrest me. But this has happened so that 16 the scriptures would be fulfilled.”
1 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 sn Jesus instructs the man to declare what the Lord has done for him, in contrast to the usual instructions (e.g., 1:44; 5:43) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
4 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 Ë1 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.
5 tn Or “becoming aware of it.”
6 tn Or “discussing.”
7 tn Grk “than having.”
8 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
9 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.
10 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
11 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
12 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.
13 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
14 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.
15 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
16 tn Grk “But so that”; the verb “has happened” is implied.
