Mark 10:31

10:31 But many who are first will be last, and the last first.”

Mark 14:56

14:56 Many gave false testimony against him, but their testimony did not agree.

Mark 2:15

2:15 As Jesus ¹  was having a meal ²  in Levi’s ³  home, many tax collectors ⁴  and sinners were eating with Jesus and his disciples, for there were many who followed him.

Mark 2:2

2:2 So many gathered that there was no longer any room, not even by ⁵  the door, and he preached the word to them.

Mark 5:9

5:9 Jesus ⁶  asked him, “What is your name?” And he said, “My name is Legion, ⁷  for we are many.”

Mark 10:48

10:48 Many scolded ⁸  him to get him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”

Mark 11:8

11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields.

Mark 13:6

13:6 Many will come in my name, saying, ‘I am he,’ ⁹  and they will mislead many.

Mark 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹⁰  from all the towns ¹¹  and arrived there ahead of them. ¹² 

Mark 12:41

The Widow’s Offering

12:41 Then ¹³  he ¹⁴  sat down opposite the offering box, ¹⁵  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Mark 6:31

6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat).

Mark 6:2

6:2 When the Sabbath came, he began to teach in the synagogue. ¹⁶  Many who heard him were astonished, saying, “Where did he get these ideas? ¹⁷  And what is this wisdom that has been given to him? What are these miracles that are done through his hands?

[2:15]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:15]  ² tn Grk “As he reclined at table.”

[2:15]  ³ tn Grk “his.”

[2:15]  ⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

[2:2]  ¹ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

[5:9]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:9]  ² sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[10:48]  ¹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[13:6]  ¹ tn That is, “I am the Messiah.”

[6:33]  ¹ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ² tn Or “cities.”

[6:33]  ³ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[12:41]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ² tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ³ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[6:2]  ¹ sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.

[6:2]  ² tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.