Markus 1:16

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ¹ 

Markus 1:19

1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ²  boat mending nets.

Markus 1:22

1:22 The people there ³  were amazed by his teaching, because he taught them like one who had authority, ⁴  not like the experts in the law. ⁵ 

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 7:3

7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, ⁶  holding fast to the tradition of the elders.

Markus 8:28

8:28 They said, ⁷  “John the Baptist, others say Elijah, ⁸  and still others, one of the prophets.”

Markus 10:37

10:37 They said to him, “Permit one of us to sit at your right hand and the other at your left in your glory.”

Markus 12:25

12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels ⁹  in heaven.

Markus 15:40

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ¹⁰  and Salome.

Markus 16:17

16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; ¹¹ 

[1:16]  ¹ sn This is a parenthetical comment by the author.

[1:19]  ² tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[1:22]  ³ tn Grk “They.”

[1:22]  ⁴ sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[1:22]  ⁵ tn Or “the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[7:3]  ⁶ tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).

[8:28]  ⁷ tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ⁸ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[12:25]  ⁹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[15:40]  ¹⁰ sn In Matt 27:56 the name Joses is written as Joseph.

[16:17]  ¹¹ tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.