Mark 3:21

3:21 When his family ¹  heard this they went out to restrain him, for they said, “He is out of his mind.”

Mark 7:8

7:8 Having no regard ²  for the command of God, you hold fast to human tradition.” ³ 

Mark 9:27

9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.

Mark 14:46

14:46 Then they took hold of him ⁴  and arrested him.

Mark 14:51

14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him,

Mark 1:31

1:31 He came and raised her up by gently taking her hand. Then the fever left her and she began to serve ⁵  them.

Mark 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Mark 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Mark 7:3-4

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ⁶  holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. ⁷ ) ⁸ 

Mark 12:12

12:12 Now ⁹  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ¹⁰  they left him and went away. ¹¹ 

Mark 14:1

The Plot Against Jesus

14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law ¹²  were trying to find a way ¹³  to arrest Jesus ¹⁴  by stealth and kill him.

Mark 14:44

14:44 (Now the betrayer ¹⁵  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ¹⁶ 

Mark 14:49

14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁷  you did not arrest me. But this has happened so that ¹⁸  the scriptures would be fulfilled.”

Mark 6:17

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ¹⁹  had married her.

[3:21]  ¹ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[7:8]  ² tn Grk “Having left the command.”

[7:8]  ³ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

[14:46]  ³ tn Grk “put their hands on him.”

[1:31]  ⁴ tn The imperfect verb is taken ingressively here.

[7:3]  ⁵ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[7:4]  ⁶ tc Several important witnesses (Ì^45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of mss (A D W Θ Ë^1,13 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in Lev 15 (as some have argued), there are three problems with such a supposition: (a) the word κλίνη (klinh) does not occur in the LXX of Lev 15; (b) nowhere in Lev 15 is the furniture washed or sprinkled; and (c) the context of Lev 15 is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.

[7:4]  ⁷ sn Verses 3-4 represent parenthetical remarks by the author, giving background information.

[12:12]  ⁷ tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.

[12:12]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[12:12]  ⁹ sn The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).

[14:1]  ⁸ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:1]  ⁹ tn Grk “were seeking how.”

[14:1]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:44]  ⁹ tn Grk “the one who betrays him.”

[14:44]  ¹⁰ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:49]  ¹⁰ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ¹¹ tn Grk “But so that”; the verb “has happened” is implied.

[6:17]  ¹¹ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.