Greek:
A1 31 Καὶ ἔρχεται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν.
- B1 32 καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ· ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου [καὶ αἱ ἀδελφαί σου] ἔξω ζητοῦσίν σε.
- C 33 καὶ ἀποκριθεὶς αὐτοῖς λέγει· τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μου];
- B2 34 καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει· ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου.
English:
A1 31 And His mother and His brothers arrived, and standing outside they sent word to Him, and called Him.
- B1 32 And a multitude was sitting around Him and said to Him, "Behold, Your mother and Your brothers are outside looking for You."
- C 33 And answering them, He said, "Who are My mother and My brothers?"
- B2 34 And looking about on those who were sitting around Him in a circle, He said, "Behold, My mother and My brothers!
Every single item in the chiasm contains a tight variation of "mother and brothers," and the B1 and B2 lines contain two other agreements ("was/were sitting around him" and "behold"), each of them quite unessential in nature, yet still striking to ear and eye.
Also of note, the standard versification of this passage seems to have recognized at least something of its natural structure, dedicating a new verse division to every new element of the chiasm.
For whatever it may be worth, Michael Turton structures this section completely differently; but to pass over the above correspondences, line by line, seems futile to me. Turton is, I think, guided by a conviction that all Marcan chiasms are certain to follow a certain set of rules, the same set each and every time.
But I think the outline above speaks for itself, regardless of whatever rules the rest of Mark may or may not follow. Am I wrong?
Ben.