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 15:39

15:39 Now when the centurion, ³  who stood in front of him, saw how he died, ⁴  he said, “Truly this man was God’s Son!”

Mark 10:22

10:22 But at this statement, the man ⁵  looked sad and went away sorrowful, for he was very rich. ⁶ 

Mark 14:65

14:65 Then ⁷  some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat ⁸  him.

Mark 8:32

8:32 He spoke openly about this. So ⁹  Peter took him aside and began to rebuke him.

Mark 9:15

9:15 When the whole crowd saw him, they were amazed and ran ¹⁰  at once and greeted him.

Mark 5:33

5:33 Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.

Mark 14:35

14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.

Mark 4:1

The Parable of the Sower

4:1 Again he began to teach by the lake. Such a large crowd gathered around him that he got into a boat on the lake and sat there while ¹¹  the whole crowd was on the shore by the lake.

[1:2]  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.

[1:2]  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.

[15:39]  ³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ⁴ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[10:22]  ⁵ tn Grk “he”; the referent (the man who asked the question in v. 17) has been specified in the translation for clarity.

[10:22]  ⁶ tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.

[14:65]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ⁸ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[8:32]  ⁹ tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.

[9:15]  ¹¹ tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.

[4:1]  ¹³ tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.