Discovery BoxMark 3:32 
Context3:32 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
Context4:36 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
Context5:21 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 5:30
Context5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”
Mark 6:45
Context6:45 Immediately Jesus 4 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
Context7:33 After Jesus 5 took him aside privately, away from the crowd, he put his fingers in the man’s 6 ears, and after spitting, he touched his tongue. 7
Mark 8:1-2
Context8:1 In those days there was another large crowd with nothing to eat. So 8 Jesus 9 called his disciples and said to them, 8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.
Mark 9:14
Context9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 10 arguing with them.
Mark 9:17
Context9:17 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
Context12:12 Now 11 they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So 12 they left him and went away. 13
Mark 12:37
Context12:37 If David himself calls him ‘Lord,’ how can he be his son?” 14 And the large crowd was listening to him with delight.
Mark 12:41
Context12:41 Then 15 he 16 sat down opposite the offering box, 17 and watched the crowd putting coins into it. Many rich people were throwing in large amounts.
Mark 15:15
Context15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 18 after he had Jesus flogged, 19 he handed him over 20 to be crucified.
1 tc ‡ Many
2 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request.
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).
sn A boat that held all the disciples would be of significant size.
4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
6 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
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 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
10 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
11 tn Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
12 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
13 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).
14 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).
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
16 tc Most
17 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.
sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 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.”
sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
20 tn Or “delivered him up.”
