Something similar to this response of the crowd can be found in Matthew, chapter 27:22 and in Luke, chapter 23:21. Mark said that the crowd shouted back or cried out to Pilate (οἱ δὲ πάλιν ἔκραξαν) that he was to crucify Jesus (Σταύρωσον αὐτόν). Now the blame for the crucifixion shifts to the Jewish crowd or mob. Are you responsible for the death of Jesus?
Something similar to this dialogue between Pilate and the crowd can be found in Matthew, chapter 27:22. Mark said that Pilate again asked the crowd (ὁ δὲ Πειλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς) what did they want him to do with the man called the King of the Jews (Τί οὖν ποιήσω ὃν λέγετε τὸν Βασιλέα τῶν Ἰουδαίων). Pilate seemed very concerned about this Jewish crowd and its wishes. Where do you stand?
This is almost word for word in Matthew, chapter 27:12-13. In Luke, chapter 23:9-10, this dialogue took place before Governor Herod Antipas in Galilee, instead of here before Governor Pontius Pilate in Judea. Mark said that Pilate asked Jesus again (ὁ δὲ Πειλᾶτος πάλιν ἐπηρώτα αὐτὸν). Why had he not answered (λέγων Οὐκ ἀποκρίνῃ οὐδέν)? They have testified with so many charges against Jesus (ἴδε πόσα σου κατηγοροῦσιν). Pilate may have wondered if Jesus had not heard how many accusations that they had made against him, as indicated in Matthew. Do you ignore accusations against you?
This is similar to Matthew, chapter 26:73, Luke, chapter 22:59, and John, chapter 18:26, with some changes. Peter was confronted a 3rd time. John said that a man recognized, Peter, because he was a relative of the one whose ear Peter had cut off. Matthew said that after a little while some of the bystanders approached Peter. Luke said that it was about an hour later when another person came up to Peter. Mark, like Matthew, said that that after a little while (καὶ μετὰ μικρὸν), some bystanders again said to Peter (ἔλεγον τῷ Πέτρῳ) that he certainly was one of those followers of Jesus (Ἀληθῶς ἐξ αὐτῶν εἶ), because he was from Galilee (καὶ γὰρ Γαλιλαῖος εἶ), a Galilean. Matthew added that Peter’s accent in his speech betrayed him as a man from Galilee. For a 3td time, Peter was accused of being a man from Galilee, a follower of Jesus of Nazareth. You can never escape your accent.
This is similar to Matthew, chapter 26:71, Luke, chapter 22:58, and John, chapter 18:25, with some minor changes. In Mark, it is the same servant-girl rather than a different one as in Matthew. In John, it was a group of people rather than one individual who addressed Peter. Mark said that this young servant girl or maid saw Peter again (καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν). She then began to say to the bystanders there (ἤρξατο πάλιν λέγειν τοῖς παρεστῶσιν) that this man was one of them with Jesus (Οὗτος ἐξ αὐτῶν ἐστιν). The message is not to hang around if someone is harassing you.
This beating of the second slave can be found in Matthew, chapter 21:36, and Luke, chapter 20:11, but there were multiple slaves in Matthew. Mark said that this landowner again sent another slave to them (καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον) in another attempt to get his share of the crop. This time, they beat or struck this 2nd slave over the head (κἀκεῖνον ἐκεφαλίωσαν) and insulted or shamed him (καὶ ἠτίμασαν). These wicked tenants did the same thing to him that they had done to the first slave. There definitely was a pattern developing here.