Mark 3:20

Jesus and Beelzebul

3:20 Now ¹  Jesus ²  went home, and a crowd gathered so that they were not able to eat.

Mark 5:24

5:24 Jesus ³  went with him, and a large crowd followed and pressed around him.

Mark 15:8

15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. ⁴ 

Mark 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ⁵  the whole crowd was on the shore by the lake.

Mark 2:13

The Call of Levi; Eating with Sinners

2:13 Jesus ⁶  went out again by the sea. The whole crowd came to him, and he taught them.

Mark 9:15

9:15 When the whole crowd saw him, they were amazed and ran ⁷  at once and greeted him.

Mark 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ⁸  are outside looking for you.”

Mark 5:21

Restoration and Healing

5:21 When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.

Mark 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ⁹  And the large crowd was listening to him with delight.

Mark 12:41

The Widow’s Offering

12:41 Then ¹⁰  he ¹¹  sat down opposite the offering box, ¹²  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Mark 9:25

9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked ¹³  the unclean spirit, ¹⁴  saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.”

Mark 11:18

11:18 The chief priests and the experts in the law ¹⁵  heard it and they considered how they could assassinate ¹⁶  him, for they feared him, because the whole crowd was amazed by his teaching.

Mark 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ¹⁷  was still speaking, Judas, one of the twelve, arrived. ¹⁸  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ¹⁹  and elders.

[3:20]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[3:20]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:24]  ³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[15:8]  ⁵ tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

[4:1]  ⁷ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.

[2:13]  ⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:15]  ¹¹ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[3:32]  ¹³ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[12:37]  ¹⁵ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[12:41]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹⁸ 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]  ¹⁹ 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.

[9:25]  ¹⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:25]  ²⁰ sn Unclean spirit refers to an evil spirit.

[11:18]  ²¹ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ²² tn Grk “how they could destroy him.”

[14:43]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ²⁴ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ²⁵ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.