Markus 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 

Markus 5:23

5:23 He asked him urgently, “My little daughter is near death. Come and lay your hands on her so that she may be healed and live.”

Markus 5:31

5:31 His disciples said to him, “You see the crowd pressing against you and you say, ‘Who touched me?’”

Markus 9:7

9:7 Then ³  a cloud ⁴  overshadowed them, ⁵  and a voice came from the cloud, “This is my one dear Son. ⁶  Listen to him!” ⁷ 

Markus 9:17

9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute.

Markus 12:6

12:6 He had one left, his one dear son. ⁸  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 14:22

The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

[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.

[9:7]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁵ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ⁷ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[12:6]  ⁸ tn Grk “one beloved son.” See comment at Mark 1:11.

[12:6]  sn The owner’s decision to send his one dear son represents God sending Jesus.