Mark 6:25

6:25 Immediately she hurried back to the king and made her request: ¹  “I want the head of John the Baptist on a platter immediately.”

Mark 7:24

A Syrophoenician Woman’s Faith

7:24 After Jesus ²  left there, he went to the region of Tyre. ³  When he went into a house, he did not want anyone to know, but ⁴  he was not able to escape notice.

Mark 9:28

9:28 Then, ⁵  after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?”

Mark 10:15

10:15 I tell you the truth, ⁶  whoever does not receive ⁷  the kingdom of God like a child ⁸  will never ⁹  enter it.”

Mark 10:23

10:23 Then ¹⁰  Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”

Mark 11:11

11:11 Then ¹¹  Jesus ¹²  entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.

Mark 16:5

16:5 Then ¹³  as they went into the tomb, they saw a young man dressed in a white robe ¹⁴  sitting on the right side; and they were alarmed.

[6:25]  ¹ tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.

[7:24]  ² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ³ tc Most mss, including early and important witnesses (א A B Ë^1,13 33 2427 Ï lat), have here καὶ Σιδῶνος (kai Sidwno", “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain.

[7:24]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:28]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:15]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:15]  ⁵ sn On receive see John 1:12.

[10:15]  ⁶ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[10:15]  ⁷ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[10:23]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:11]  ⁶ tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.

[11:11]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:5]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁸ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).