Mark 6:22

6:22 his daughter, also named Herodias: According to the first-century Jewish historian Josephus, Herodias’s daughter was also named Salome (Josephus, Antiquities 18.5.4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 6:22. Ὁ βασιλεὺς τῷ κορασίῳ, the king unto the damsel) An antithesis.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 6:22 . ἤρεσεν , it, the dancing, pleased Herod and his guests. τ . κορασίῳ , to the girl, as in Mar 5:41-42 , not necessarily a child; the word was used familiarly like the Scotch word “lassie”; disapproved by Phryn., p. 73. αἴτησόν με … ὥμοσεν : promise first, followed by oath after a little interval, during which the girl naturally hesitated what to ask.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Which the same Herodias had not by Herod Antipas, but by Philip, and Josephus calleth her Salome.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

22. the daughter of … Herodias] Her name was Salome, and she afterwards married (1) Philip the tetrarch of Trachonitis, her paternal uncle, and (2) Aristobulus, the king of Chalcis. “A luxurious feast of the period was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess—his own niece, a granddaughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the High Priest, and the great line of Maccabæan princes—a princess, who afterwards became the wife of a tetrarch, and the mother of a king—honouring them by degrading herself into a scenic dancer.” Farrar’s Life of Christ, I. 391.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when the daughter of the said Herodias came in,.... To the hall, where Herod and his guests were, after supper was over; or rather, whilst at it: she is called the daughter of Herodias, and not of Herod; she having had her not by him, but by his brother Philip: her name is thought to be Salome; See Gill on Mat 14:6,

and danced and pleased Herod, and them that were with him; at supper, his lords, captains, and principal men in his dominions; See Gill on Mat 14:6.

The king said unto the damsel, ask of me whatsoever thou wilt, and I will give it thee; which shows how exceedingly pleased he was; and the more, in that she gave such general pleasure to his whole company.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.

Ver. 22. Came in and danced] With immodest gesticulations and trippings on the toe, wherewith the old fornicator was so inflamed, that he swore she should have anything of him. ωρχησατο, tripudiabat Baccharum more.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The words should run thus: And when the daughter of Herodias herself came in kai eiselyoushv thv yugatrodov . The intention of the evangelist is to point out that it was Herodias"s own daughter who danced, and not a mere professional dancing-girl. Josephus mentions that dancing-women were admitted to feasts by the Jews; and Xenophon testifies to the same custom amongst the Greeks.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

22. αὐτῆς τῆς Ἡρῳδιάδος ([1206][1207][1208][1209][1210] etc., Latt. Syrr. Memph. Arm. Goth. Aeth.) rather than αὐτοῦ Ἡρῳδιάδος ([1211][1212][1213][1214][1215]). External evidence for the latter reading is strong, but on other grounds it is intolerable. ἤρεσεν ([1216][1217][1218][1219][1220] 33) rather than καὶ ἀρεσάσης ([1221][1222]3[1223][1224][1225][1226]).

[1206] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1207] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1208] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1209] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1210] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1211] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1212] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1213] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1214] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1215] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1216] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1217] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1218] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1219] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1220] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1221] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1222] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1223] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1224] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[1225] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1226] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

22. τῆς θυγατρὸς αὐτῆς τῆς Ἡρ. See crit. note. Her name was Salome (Joseph. Ant. XVIII. Mar 6:4), daughter of Herodias by Philip. That Herodias should degrade her daughter, to satisfy her own hatred of John, is credible. That Antipas should suffer his daughter to be thus degraded, to please his guests, is not credible. Moreover, a child of Antipas and Herodias could be only about two years old. If αὐτοῦ Ἡρῳδιάδος be accepted as original, Mk has made a mistake.

ἤρεσεν. We have a similar constr. after a gen. abs. Mat 1:18.

τῷ κορασίῳ. Not a term of disparagement; Mar 5:41; Rth 2:8; Rth 2:22.

Αἴτησόν με ὅ. The double acc. is freq.; Mat 7:9; Joh 16:23; etc.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22. τῆς θυγατρὸς αὐτῆς τ. Ἡρωδιάδος—the daughter of Herodias herself (RV.).2 The intensive pronoun is used here because such dancing was an almost unprecedented thing for women of rank, or even respectability. It was mimetic and licentious, and performed by professionals. ἤρεσεν—it pleased, rather than she pleased. The latter would require the subject of the verb to be the noun of the preceding gen. abs., a quite unnecessary grammatical irregularity.

ἤρεσεν, instead of καὶ ἀρεσάσης, Tisch. Treg. WH. RV. א BC* L 33, mss. Lat. Vet. Memph. αὐτοῦ, instead of αὐτῆς, after θυγατρὸς, WH. RV.marg. א BDL Δ 238. This means that it was Herod’s daughter Herodias, who performed the dance, and involves a curious historical error. But this is no reason for rejecting a reading so well attested. Meyer and Tisch. slight the evidence. Weiss and Holtzmann condemn it as an exegetical impossibility, since Herodias with the art. must be the Herodias of v.19. But in spite of all this, the reading itself is not to be lightly set aside.

ὁ δὲ βασιλεὺς εἶπεν—and the king said. This reading is necessary with the change from the part. to the indicative in ἤρεσεν.

ὁ δὲ βασιλεὺς εἶπεν, instead of εἶπεν ὁ βασιλεὺς, Tisch. Treg. WH. RV. א BC* L Δ 33.

κορασίῳ—girl. See on 5:41.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The said Herodias [αυτης της ηρωδιαδος] . The A. V. misses the point of aujthv by the translation the said : the object being not to particularize the Herodias just referred to, but to emphasize the fact that Herodias' own daughter was put forward instead of a professional dancer. Hence Rev., correctly, "the daughter of Herodias herself."

Damsel [κορασιω] . See on Mr 5:41.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.