OK, back to the daughter, "Salome". I mentioned briefly above that there are textaul manuscript variants here again.
In some authoritative manuscripts, such as Sinaiticus,
Vaticanus and Codex Bezae, the text reads as follows: καὶ
εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος (Nestle-Aland
1979:107). This reading is printed in Nestle-Aland since
the 26th edition. The word αὐτοῦ is striking here. The
Holy Bible New Revised Standard Version (1989:41) prefers
this reading and translates this verse as follows: ‘When
his daughter Herodias came in’. This choice implies that
the young girl is the daughter of Herod Antipas himself,
and that her name is Herodias, just like her mother,
who is (also) called Herodias. The reading with αὐτοῦ is
the lectio difficilior and ‘must be adopted on the strength
of its external attestation’ (Metzger 1975:90). Because
according to Mark 6:24,28, Herodias is the mother of
this girl, this girl must be the daughter of Antipas
and Herodias. Antipas is not her paternal uncle but her
father. (Wim J.C. Weren, Herodias and Salome in Mark’s story about
the beheading of John the Baptist)
So we have a alternate tradition that that daughter was not Salome (the daughter of Herodias and Herod II) but rather the daughter of Antipas and Herodias whose name was also Herodias. Now we have to ask why might these variants exists.
Some have suggested the tradition that the daughter was not Antipas's daughter is due to the impossible timeline it creates.
continue later