Mark 1:30

1:30 Simon’s mother-in-law was lying down, sick with a fever, so ¹  they spoke to Jesus ²  at once about her.

Mark 3:10

3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him.

Mark 5:3

5:3 He lived among the tombs, and no one could bind him anymore, not even with a chain.

Mark 7:9

7:9 He also said to them, “You neatly reject the commandment of God in order to set up ³  your tradition.

Mark 14:32

Gethsemane

14:32 Then ⁴  they went to a place called Gethsemane, and Jesus ⁵  said to his disciples, “Sit here while I pray.”

Mark 14:71

14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!”

[1:30]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:30]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:9]  ³ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

[14:32]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:32]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.