Mark 1:2

1:2 As it is written in Isaiah the prophet, ¹ 

“Look, I am sending my messenger ahead of you,

who will prepare your way, ² 

Mark 2:23

Lord of the Sabbath

2:23 Jesus ³  was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat ⁴  as they made their way.

Mark 8:3

8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Mark 8:27

Peter’s Confession

8:27 Then Jesus and his disciples went to the villages of Caesarea Philippi. ⁵  On the way he asked his disciples, ⁶  “Who do people say that I am?”

Mark 9:33

Questions About the Greatest

9:33 Then ⁷  they came to Capernaum. ⁸  After Jesus ⁹  was inside the house he asked them, “What were you discussing on the way?”

Mark 15:31

15:31 In the same way even the chief priests – together with the experts in the law ¹⁰  – were mocking him among themselves: ¹¹  “He saved others, but he cannot save himself!

Mark 16:12

16:12 After this he appeared in a different form to two of them while they were on their way to the country.

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¹ tc Instead of “in Isaiah the prophet” the majority of mss read “in the prophets” (A W ˹³ Ï Ir^lat). Except for Irenaeus (2nd century), the earliest evidence for this is thus from the 5th (or possibly late 4th) century (W A). The difficulty of Irenaeus is that he wrote in Greek but has been preserved largely in Latin. His Greek remains have “in Isaiah the prophet.” Only the later Latin translation has “in the prophets.” The KJV reading is thus in harmony with the majority of late mss. On the other hand, the witnesses for “in Isaiah the prophet” (either with the article before Isaiah or not) are early and geographically widespread: א B D L Δ Θ Ë¹ 33 565 700 892 1241 2427 al sy^p co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses. The “Isaiah” reading has a better external pedigree in every way. It has the support of the earliest and best witnesses from all the texttypes that matter. Moreover it is the harder reading, since the quotation in the first part of the verse appears to be from Exod 23:20 and Mal 3:1, with the quotation from Isa 40:3 coming in the next verse. The reading of the later mss seems motivated by a desire to resolve this difficulty.

² sn The opening lines of the quotation are from Exod 23:20; Mal 3:1. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

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

⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

⁵ map Fpr location see Map1-C1; Map2-F4.

⁶ tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legwn autois) is redundant in contemporary English and has not been translated.

⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸ map For location see Map1-D2; Map2-C3; Map3-B2.

⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰ tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.

¹¹ tn Grk “Mocking him, the chief priests…said among themselves.”