Mark 3:32

3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers ¹  are outside looking for you.”

Mark 4:36

4:36 So ²  after leaving the crowd, they took him along, just as he was, in the boat, ³  and other boats were with him.

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 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Mark 6:34

6:34 As Jesus ⁴  came ashore ⁵  he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So ⁶  he taught them many things.

Mark 6:45

Walking on Water

6:45 Immediately Jesus ⁷  made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd.

Mark 7:33

7:33 After Jesus ⁸  took him aside privately, away from the crowd, he put his fingers in the man’s ⁹  ears, and after spitting, he touched his tongue. ¹⁰ 

Mark 8:1

The Feeding of the Four Thousand

8:1 In those days there was another large crowd with nothing to eat. So ¹¹  Jesus ¹²  called his disciples and said to them,

Mark 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Mark 12:12

12:12 Now ¹³  they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So ¹⁴  they left him and went away. ¹⁵ 

Mark 12:37

12:37 If David himself calls him ‘Lord,’ how can he be his son?” ¹⁶  And the large crowd was listening to him with delight.

Mark 12:41

The Widow’s Offering

12:41 Then ¹⁷  he ¹⁸  sat down opposite the offering box, ¹⁹  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Mark 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ²⁰  after he had Jesus flogged, ²¹  he handed him over ²²  to be crucified.

[3:32]  ¹ 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.

[4:36]  ² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.

[4:36]  ³ tn It is possible that this prepositional phrase modifies “as he was,” not “they took him along.” The meaning would then be “they took him along in the boat in which he was already sitting” (see 4:1).

[6:34]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:34]  ⁴ tn Grk “came out [of the boat],” with the reference to the boat understood.

[6:34]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.

[6:45]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:33]  ⁶ tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.

[7:33]  ⁷ sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.

[8:1]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[8:1]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[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).

[12:37]  ⁸ 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]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ¹⁰ 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]  ¹¹ 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.

[15:15]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ¹¹ tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”

[15:15]  ¹² tn Or “delivered him up.”