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[1] Scrivener's 1881 Textus Receptus (Mk 1:2).
[2] The Greek New Testament, Fourth Revised Edition (Mk 1:2) - Page 117.
[3] Strong’s Hebrew and Greek Dictionaries [G5613 (ὡς hōs hoce) Probably adverb of compound from G3739; which how, that is, in that manner (very variously used as shown): - about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when ([-soever]), while, X with all speed.]
[4] Strong’s Hebrew and Greek Dictionaries [G2531 (καθώς kathōs kath-oce') From G2596 and G5613; just (or inasmuch) as, that: - according to, (according, even) as, how, when.]
[5] Strong’s Hebrew and Greek Dictionaries [G1715 (ἔμπροσθεν emprosthen em'-pros-then) From G1722 and G4314; in front of (in place [literally or figuratively] or time): - against, at, before, (in presence, sight) of.]
[6] الآباء بولس الفغالي وأنطوان عوكر ونعمة الله الخوري ويوسف فخري: العهد الجديد, ترجمة بين السطور يوناني عربي - صـ161.
[7] Strong’s Hebrew and Greek Dictionaries [G32 (ἄγγελος aggelos ang'-el-os) From ἀγγέλλω aggellō (probably derived from G71; compare G34; to bring tidings); a messenger; especially an “angel”; by implication a pastor: - angel, messenger.]
[8] Strong’s Hebrew and Greek Dictionaries [G4253 (πρό pro pro) A primary preposition; “fore”, that is, in front of, prior (figuratively superior) to. In compounds it retains the same significations: - above, ago, before, or ever. In compounds it retains the same significations.]
[9] King James Concordance [G4383 (πρόσωπον prosōpon) Total KJV Occurrences: 81, face, 51.]
[10] Strong’s Hebrew and Greek Dictionaries [G4383 (πρόσωπον prosōpon pros'-o-pon) From G4314 and ὤψ ōps (the visage; from G3700); the front (as being towards view), that is, the countenance, aspect, appearance, surface; by implication presence, person: - (outward) appearance, X before, countenance, face, fashion, (men’s) person, presence.]
[11] Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. IV. Athanasius: Select Works and Letters. Page 551, 552 – From Letter XXXIX. (for 367.) – Of the particular books and their number, which are accepted by the Church. From the thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal festival; wherein he defines canonically what are the divine books which are accepted by the Church. [4. There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.]
[12] تادرس يعقوب ملطي: من تفسير وتأملات الآباء الأولين, الإنجيل بحسب مرقس - صـ25.
[13] الأب متى المسكين: الإنجيل بحسب القديس مرقس, دراسة وتفسير وشرح - صـ119.
[14] د. وليم إدي: الكنز الجليل في تفسير الإنجيل, الجزء الثاني, شرح إنجيلي مرقس ولوقا - صـ10.
[15] دير القديس أنبا مقار: قاموس يوناني عربي لكلمات العهد الجديد والكتابات المسيحية الأولى - صـ34.
[16] د. موريس تاوضروس: تحليل لغة الإنجيل للقديس متى في أصولها اليونانية - صـ77, 78.
[17] بيت تيندل للنشر: التفسير التطبيقي للكتاب المقدس - صـ1871.
[18] Strong’s Hebrew and Greek Dictionaries [G1125 (γράφω graphō graf'-o) A primary verb; to “grave”, especially to write; figuratively to describe: - describe, write (-ing, -ten).]
[19] ستانلي سكريسلت: أصول اللغة اليونانية للعهد الجديد - صـ11. [الموضع في مكان أو زمان.]
[20] Curtis Vaughan & Virtus E. Gideon: A Greek Grammar of the NT (Dative Case) - Page 50. [Dative of reference: Sometimes the force of interest in the dative is reduced to the idea of mere reference.]
[21] ر. ت. فرانس: التفسير الحديث للكتاب المقدس, العهد الجديد, إنجيل متى - صـ87, 88.
[22] الأب الدكتور ميشال نجم: التفسير المسيحي القديم للكتاب المقدس, العهد الجديد 1-أ, الإنجيل كما دونه متى 1 إلى 13 - صـ106.
[23] وليم باركلي: تفسير العهد الجديد, المجلد الأول, إنجيل متى ومرقس - صـ37.
[24] Bernard, J. H. (1929). A critical and exegetical commentary on the Gospel according to St. John. Paged continuously. (A. H. McNeile, Ed.) (1:204-205). New York: C. Scribner' Sons. [The quotation is freely made from Isa. 54:13, and does not agree precisely with either the Hebrew or the LXX.]
[25] Bryant, B. H., & Krause, M. S. (1998). John. The College Press NIV commentary (Jn 6:45). Joplin, Mo.: College Press Pub. Co. [The Old Testament verse Jesus seems to have in mind is Isaiah 54:13, “All your sons will be taught by the Lord, ” but the concept is encountered elsewhere in the Old Testament (e.g., Ps 25:4–5; 94:12; Isa 2:3; Jer 16:21; Micah 4:2; Zeph 3:9; Mal 1:11; cf. 1 Cor 2:13).]
[26] انطونيوس فكري: تفسير الكتاب المقدس, العهد الجديد, تفسير أعمال الرسل 13/40-41.
[27] بيت تيندل للنشر: التفسير التطبيقي للكتاب المقدس - صـ1978.
[28] الشيخ محمد بن صالح العثيمين: شرح العقيدة الواسطية لشيخ الإسلام ابن تيمية, دار الغد الجديد - صـ76.
[29] الأبوان بولس الفغالي وأنطوان عوكر: العهد القديم العبري, ترجمة بين السطور عبري عربي, ملاخي 3/1 - صـ970.
[30] صموئيل كامل وموريس تاوضروس: اللغة اليونانية للعهد الجديد, الطبعة الثالثة - صـ340.
[31] Strong’s Hebrew and Greek Dictionaries [G1914 (ἐπιβλέπω epiblepō ep-ee-blep'-o) From G1909 and G991; to gaze at (with favor, pity or partiality): - look upon, regard, have respect to.]
[32] دير القديس أنبا مقار: قاموس يوناني عربي لكلمات العهد الجديد والكتابات المسيحية الأولى - صـ52.
[33] Strong’s Hebrew and Greek Dictionaries. [G2680 (κατασκευάζω kataskeuazō kat-ask-yoo-ad'-zo) From G2596 and a derivative of G4632; to prepare thoroughly (properly by external equipment; whereas G2090 refers rather to internal fitness); by implication to construct, create: - build, make, ordain, prepare.]
[34] Strong’s Hebrew and Greek Dictionaries. [H6437(פּנה pânâh paw-naw') A primitive root; to turn; by implication to face, that is, appear, look, etc.: - appear, at [even-] tide, behold, cast out, come on, X corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-) turn (aside, away, back, face, self), X right [early].]
[35] Jewish Publication Society. (1997, c1985). Tanakh: The Holy Scriptures : A new translation of the Holy Scriptures according to the traditional Hebrew text. Title facing t.p.: Torah, Nevi'im, Kethuvim = Torah, Nevi'im, Ketuvim. (Mal 3:1). Philadelphia: Jewish Publication Society. [Behold, I am sending My messenger to clear the way before Me, and the Lord whom you seek shall come to His Temple suddenly. As for the angel of the covenanta that you desire, he is already coming.]
[36] Philip W Comfort: NT Text And Translation Commentary - Page 93 [Various scribes, aware that Mark was citing more than one prophet in the following verses (1:2-3), changed "Isaiah the prophet" to "the prophets" (so TR and KJV). In 1:2 Mark quoted first from Exod 23:20 (LXX) and then from Mai 3: 1 (Hebrew text), and in 1:3 he quoted Isa 40:3 (LXX) - or perhaps Mark was using an early Jewish collection of texts relating to the Messiah (Cole 1961, 57). Whatever his source, Mark attributed the text to Isaiah only.]
[37] David R. Palmer: Holy Bible, A Translation From The Greek - Mark 1:2. [The first quotation appears to be a blend of Exodus 23:20 and Malachi 3:1, and the second quotation is of Isaiah 40:3.]
[38] الأب جاك ماسون اليسوعي: إنجيل يسوع المسيح للقديس مرقس دراسة وشرح - صـ40.
[39] France, R. T. (2002). The Gospel of Mark : A commentary on the Greek text (Page 63). Grand Rapids, Mich.; Carlisle: W.B. Eerdmans; Paternoster Press. [This is essentially a combined quotation of Mal. 3:1 (with elements drawn from Ex. 23:20) and Is. 40:3, the whole being attributed to Isaiah presumably because the better-known Isaiah text, even though coming second, was the basis of the herald idea which links the two.]
[40] الأبوان بولس الفغالي وأنطوان عوكر: العهد القديم العبري, ترجمة بين السطور عبري عربي, الخروج 23/20 - صـ127.
[41] Edwards, J. R. (2002). The Gospel according to Mark. The Pillar New Testament commentary (Page 26). Grand Rapids, Mich; Leicester, England: Eerdmans; Apollos. [The quotation of 1:2–3 is identified as coming from the prophet Isaiah, although it is actually a tapestry of three OT passages. The reference to the sending of the messenger in v. 2 follows the first half of both Exod 23:20 and Mal 3:1, although there is no exact counterpart in the OT to the latter half of v. 2 (“who will prepare your way”). The greater part of the tapestry comes in v. 3, which reproduces Isa 40:3 nearly exactly.]
[42] Geddert, T. J. (2001). Mark. Believers church Bible commentary (Page 32). Scottdale, Pa.: Herald Press. [Malachi 3:1 and Isaiah 40:3 (the two main sources of the quotation Mark here attributes to Isaiah) both speak of a messenger who will prepare for God’s coming. Mark modifies the prophetic texts slightly but significantly. In Malachi, the “LORD of hosts” announces that a messenger will precede the Lord’s own coming to purify the temple. In Isaiah, the voice prepares a highway for God. Slight modifications to both texts make it possible for Mark’s text to be a prediction of Jesus’ forerunner.]
[43] الآباء بولس الفغالي وأنطوان عوكر ونعمة الله الخوري ويوسف فخري: العهد الجديد ترجمة بين السطور يوناني عربي - صـ161.
[44] الأبوان بولس الفغالي وأنطوان عوكر: العهد القديم العبري, ترجمة بين السطور عبري عربي, إشعياء 40/3 - صـ693.
[45] The Greek New Testament, Fourth Revised Edition - Page 117. [{A} ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ א B L Δ 33 565 892 1241 2427 Origen^1/4 // ἐν Ἠσαΐᾳ τῷ προφήτῃ D Θ ƒ1 205 700 1071 1243 l 253 arm geo Irenaeus^gr Origen^3/4 Serapion Epiphanius Severian Hesychius (ἐν Ἠσαΐᾳ or ἐν τῷ Ἠσαΐᾳ it^{a, aur, b, c, d, f, ff_2, l, q} vg syr^{p, h_mg, pal} cop^{sa, bo} Irenaeus^{lat 1/3} Origen^lat; (Victorinus-Pettau Chromatius omit τῷ προφήτῃ) Ambrosiaster (Jerome) Augustine // ἐν τοῖς προφήταις A W ƒ¹³ 28 180 579 597 1006 1010 1292 1342 1424 1505 Byz [E F G H P Σ] Lect vg^ms syr^h cop^{bo_ms mg} eth slav Irenaeus^{lat 2/3} Asterius // ἐν Ἠσαΐᾳ καὶ ἐν τοῖς προφήταις it^{r_1 vid}]
[46] Bruce Metzger & Bart Ehrman: The Text of NT, 4th edit - Page 265. [What would a conscientious scribe do if the same passage was given differently in two or more manuscripts that were available? Rather than make a choice between them and copy only one of the two variant readings (with the attendant possibility of omitting the genuine reading), many scribes incorporated both readings in the new copy that they were transcribing.]
[47] د. يوسف زيدان: مخطوطات دير سانت كاترين - مكتبة الإسكندرية, معلومات عن المخطوطة من الكُتَيِّب المُرفق مع اسطوانات مكتبة المخطوطات الرقمية. (المخطوطة مؤرخة بسنة 284 هجرية [أي ما يقابل 898م])
[48] Hodges, Z. C., Farstad, A. L., & Dunkin, W. C. (1985). The Greek New Testament according to the Majority Text (2nd ed.) (Page 104). Nashville: T. Nelson Publishers. // Pierpont, W. G., & Robinson, M. A. (1995, c1991). The New Testament in the original Greek : According to the Byzantine/Majority textform (Mk 1:2). Roswell, GA: The Original Word Publishers. [Ὡς γέγραπται ἐν τοῖς προφήταις, «Ἰδού, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, Ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.»]
[49] Bruce Terry: A Student's Guide to New Testament Textual Variants, The Gospel According to Mark V. 1:2. [The reading in the text is found in several types of ancient text.]
[50] Bruce Metzger: A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (Page 62). London; New York: United Bible Societies. [A reading found in the earliest representative witnesses of the Alexandrian and the Western types of text.]
[51] Biblical Studies Press. (2006; 2006). The NET Bible First Edition. [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 f1 33 565 700 892 1241 2427 al syp co Ir. This evidence runs deep into the 2nd century, is widespread, and is found in the most important Alexandrian, Western, and Caesarean witnesses.]
[52] Black, A. (1995). Mark. The College Press NIV commentary (Mk 1:2). Joplin, Mo.: College Press Pub. Co. [The quotation in vv. 2–3 looks back to v. 1 to explain that the beginning of the gospel came about “as it is written in Isaiah the prophet.” Although many ancient manuscripts of Mark read “as it is written in the prophets,” the best manuscripts refer only to Isaiah. Perhaps Mark wanted to focus on the citation of Isa 40:3 in v. 3.]
[53] United Bible Societies. (2000; 2006). The Greek New Testament, Fourth Revised Edition with apparatus - Page 30*. [The citation must be capable of verification, i.e., the New Testament text or the manuscript cited by the author must be identifiable. Patristic paraphrases, variations, and allusions have no place in this edition. The citation must relate clearly to a specific passage in the New Testament.]
[54] United Bible Societies. (2000; 2006). The Greek New Testament, Fourth Revised Edition - Page 117. [τῷ Ἠσαΐᾳ τῷ προφήτῃ Origen1/4 - ἐν Ἠσαΐᾳ τῷ προφήτῃ Irenaeus^gr Origen^3/4 Serapion Epiphanius Severian Hesychius Irenaeus^{lat 1/3} Origen^lat Victorinus-Pettau Chromatius Ambrosiaster Jerome Augustine - ἐν τοῖς προφήταις Irenaeus^{lat 2/3} Asterius] // Deutsche Bibelstiftung. (1993, c1979). Novum Testamentum Graece - Nestle-Aland 27 - Page 88. [τῷ Ἠσαΐᾳ τῷ προφήτῃ Ir Or^pt Epiph - τοις προφηταις Ir^lat.]
[55] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ59.
[56] The Early Church Fathers: Ante-Nicene Fathers - Volume 1 - Irenaeus - Introductory Note to Irenaeus Against Heresies. [The great work of Irenaeus, now for the first time translated into English, is unfortunately no longer extant in the original. It has come down to us only in an ancient Latin version, with the exception of the greater part of the first book, which has been preserved in the original Greek, through means of copious quotations made by Hippolytus and Epiphanius.]
[57] Biblical Studies Press. (2006; 2006). The NET Bible First Edition. [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.]
[58] The Early Church Fathers: Ante-Nicene Fathers - Volume 1 - Irenaeus Against Heresies - Book III - Chap. X - Proofs of the Foregoing, Drawn from the Gospels of Mark and Luke - V5. [Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way.]
[59] Henry Deane: The Third Book Of St. Irenaeus Bishop Of Lyons Against Heresies, With Short Notes, And A Glossary - Page 30.
[60] The Early Church Fathers: Ante-Nicene Fathers - Volume 1 - Irenaeus Against Heresies - Book III - Chap. XVI - Proofs from the Apostolic Writings, That Jesus Christ Was One and the Same, the Only Begotten Son of God, Perfect God and Perfect Man - V3. [Wherefore Mark also says: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets.” Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David’s body was Emmanuel.]
[61] Henry Deane: The Third Book Of St. Irenaeus Bishop Of Lyons Against Heresies, With Short Notes, And A Glossary - Page 69.
[62] The Early Church Fathers: Ante-Nicene Fathers - Volume 1 - Irenaeus Against Heresies - Book III - Chap. X - Proofs Of The Foregoing, Drawn From The Gospels Of Mark And Luke - V8 [Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, “The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,” — pointing to the winged aspect of the Gospel.]
[63] John Keble: Five Books Of S. Irenaeus Bishop Of Lyons, Against Heresies, With The Fragments That Remain Of His Other Works - Page 236. [And Mark hath made his beginning from the prophetic Spirit, which cometh upon men from on high, thus S.Mark Saying, The beginning of the Gospel of Jesus Christ ... as it is written in the Prophet Esaias: implying the winged image of the Gospel.]
[64] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ126.
[65] المرجع السابق - صـ213.
[66] المرجع السابق - صـ71.
[67] The Early Church Fathers: Ante-Nicene Fathers - Volume 4 - Origen Against Celsus - Book II - Chap. IV [Nay, even one of the evangelists - Mark - says: “The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Thy face, who shall prepare Thy way before Thee,”]
[68] The Early Church Fathers: Ante-Nicene Fathers - Volume 9 - Origen’s Commentary on the Gospel of John - Book I - 14. The Old Testament, Typified by John, Is the Beginning of the Gospel. [For the same Mark says: “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet, Behold I send my messenger before thy face, who shall prepare thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.”]
[69] Roberts, A., Donaldson, J., & Coxe, A. C. (1997). The Ante-Nicene Fathers Vol. X : Translations of the writings of the Fathers down to A.D. 325 - Origen’s Commentary on the Gospel of John - Sixth Book V14 - Page 363. [In Mark, on the other hand, the same words are recorded at the beginning of the Gospel of Jesus Christ, in accordance with the Scripture of Isaiah, as thus: “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet, Behold, I send My messenger before thy face, who shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.”]
[70] Roberts, A., Donaldson, J., & Coxe, A. C. (1997). The Ante-Nicene Fathers Vol. X : Translations of the writings of the Fathers down to A.D. 325 - Origen’s Commentary on the Gospel of John - Sixth Book V14 - Page 363. [Perhaps John was seeking to compress the “Prepare ye the way of the Lord, make straight the paths of our God,” and so wrote, “Make straight the way of the Lord;” while Mark combined two prophecies spoken by two different prophets in different places, and made one prophecy out of them, “As it is written in Isaiah the prophet, Behold I send My messenger before thy face, who shall prepare thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight.”]
[71] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ248.
[72] The Early Church Fathers: Ante-Nicene Fathers - Volume 7 - Victorinus - Commentary on the Apocalypse of the Blessed John. [Mark, therefore, as an evangelist thus beginning, “The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet;” The voice of one crying in the wilderness,” - has the effigy of a lion.]
[73] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ87.
[74] Catholic Encyclopedia > A > Ambrosiaster. [The name given to the author of a commentary on all the Epistles of St. Paul, with the exception of that to the Hebrews. It is usually published among the works of St. Ambrose (P.L., XVII, 45-508).] http://www.newadvent.org/cathen/01406a.htm
[75] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ231.
[76] المرجع السابق - صـ139.
[77] Catholic Encyclopedia > C > St. Chromatius. [Bishop of Aquileia, died about 406-407. He was probably born at Aquileia, and in any case grew up there. He became a priest of that church and about 387 or 388, after the death of Valerianus, bishop of that important city.] http://www.newadvent.org/cathen/03730a.htm
[78] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ149.
[79] المرجع السابق - صـ263, 264, 265.
[80] Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VI. Jerome: Letters and Select Works - Letter LVII. To Pammachius on the Best Method of Translating - V9 - Page 116. [Mark, the disciple of Peter, begins his gospel thus:—“The beginning of the gospel of Jesus Christ, as it is written in the prophet Isaiah: Behold I send my messenger before thy face which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.”]
[81] Ibid. [This quotation is made up from two prophets, Malachi that is to say and Isaiah. For the first part: “Behold I send my messenger before thy face which shall prepare thy way before thee,” occurs at the close of Malachi. But the second part: “The voice of one crying, etc.,” we read in Isaiah. On what grounds then has Mark in the very beginning of his book set the words: “As it is written in the prophet Isaiah, Behold I send my messenger,” when, as we have said, it is not written in Isaiah at all, but in Malachi the last of the twelve prophets? Let ignorant presumption solve this nice question if it can, and I will ask pardon for being in the wrong.]
[82] Schaff, P. (1997). The Nicene and Post-Nicene Fathers Second Series Vol. VI. Jerome: Letters and Select Works - Letter LVII. To Pammachius on the Best Method of Translating - V9 - Page 117. [From all these passages it is clear that the apostles and evangelists in translating the old testament scriptures have sought to give the meaning rather than the words, and that they have not greatly cared to preserve forms or constructions, so long as they could make clear the subject to the understanding.]
[83] Brooks, J. A. (2001, c1991). Vol. 23: Mark; The New American Commentary (Page 39). Nashville: Broadman & Holman Publishers. [Mark and other biblical writers simply did not employ the technical precision of modern research. It was not necessary for their purpose.]
[84] تادرس يعقوب ملطي: نظرة شاملة لعلم الباترولوجي في الستة قرون الأولى - صـ269.
[85] Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VI. St. Augustin: The Harmony of the Gospels - Book II - Chapter VI - Page 113. [For it is thus that he sets out: The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophet Isaiah, Behold, I send a messenger before Thy face, which shall prepare Thy way before Thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. John was in the wilderness baptizing, and preaching the baptism of repentance for the remission of sins, etc.]
[86] Schaff, P. (1997). The Nicene and Post-Nicene Fathers Vol. VI. St. Augustin: The Harmony of the Gospels - Book IV - Chapter I - Page 226. [Mark, then, commences as follows: “The beginning of the gospel of Jesus Christ, the Son of God: as it is written in the prophet Isaiah;” and so on, down to where it is said, “And they go into Capharnaum; and straightway on the Sabbath-day He entered into the synagogue and taught them.”]
[87] The Early Church Fathers: Ante-Nicene Fathers - Volume 3 - The Writings of Tertullian - Part First - Apologetic - VII. An Answer to the Jews - Chap. IX. - Of the Prophecies of the Birth and Achievements of Christ.
[88] الأب متى المسكين: الإنجيل بحسب القديس مرقس, دراسة وتفسير وشرح - صـ120, 121.
[89] Bruce Metzger & Bart Ehrman: The Text Of The NT - Its Transmission, Corruption, and Restoration - Page 246. [In the earlier manuscripts of Mark 1.2, the composite quotation from Malachi (3.1) and from Isaiah (40.3) is introduced by the formula "As it is written in Isaiah the prophet." Later scribes, sensing that this involves a difficulty, replaced ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ with the general statement ἐν τοῖς προφήταις.]
[90] Bruce Metzger: A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (Page 62). London; New York: United Bible Societies. [The quotation in verses 2 and 3 is composite, the first part being from Mal 3.1 and the second part from Is 40.3. It is easy to see, therefore, why copyists would have altered the words “in Isaiah the prophet” (…) to the more comprehensive introductory formula “in the prophets.”]
[91] Biblical Studies Press. (2006; 2006). The NET Bible First Edition. [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.]
[92] Bruce Terry: A Student's Guide to New Testament Textual Variants, The Gospel According to Mark V. 1:2. [The quotation in verses 2 and 3 is from two scriptures: the first part is from Malachi 3:1 and the second part is from Isaiah 40:3. Thus it is likely that copyists changed the reference to make it more general.]
[93] David R. Palmer: Holy Bible, A Translation From The Greek - Mark 1:2. [It is easy to understand why copyists would want to change the text to the more inclusive "the prophets," but not easy to understand why they would want to change it the other direction.]
[94] Wieland Willker: A Textual Commentary on the Greek Gospels - Vol. 2 Mark - Bremen, online published 7th edition 2010 - TVU 2 - 2. Difficult variant NA27 Mark 1:2. [If Isaiah was originally in Mk, it might have been changed to "in the prophets" because the first part is from Malachi and only the second part is from Isaiah. This is the traditional explanation of the NA reading. Perhaps it was a reaction to Porphyry's assault ? (NA probably original after weighting the witnesses).]
[95] Marvin R. Vincent: A History Of The TC Of The NT - Page 80. [The correct reading in Mark 1:2 is (ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ) "in Isaiah the prophet;" but it is apparent that some scribe found it difficult or impossible to account for the fact that the quotation from Isa. 40:3, "The voice of one crying," etc., is preceded by a quotation from Mal. 3:1, "Behold I send my messenger" etc. ; and accordingly substituted (ἐν τοῖς προφήταις) "in the prophets."]
[96] Bratcher, R. G., & Nida, E. A. (1993], c1961). A handbook on the Gospel of Mark. Originally published: A translator's handbook on the Gospel of Mark, 1961. UBS handbook series; Helps for translators (Page 5). New York: United Bible Societies. [Text Instead of tō E̅saia tō prophētē ‘Isaiah the prophet’ of all modern editions of the Greek text, Textus Receptus has tois prophētais ‘the prophets’: this late reading is an obvious correction which a scribe introduced into the original text because the first O.T. passage quoted by Mark is not from Isaiah but from Malachi 3.1.]
[97] Gould, E. P. (1922). A critical and exegetical commentary on the Gospel according to St. Mark (Page 4). New York: C. Scribner's sons. [ἐν τοῖς προφήταις.—There is no doubt that this is a correction of the original, to meet the difficulty of ascribing the double quotation from Malachi and Isaiah to Isaiah alone. The reading of all the critical texts is ἐν τῷ Ἡσαΐᾳ τῷ προφήτῃ.]
[98] Philip W Comfort: NT Text And Translation Commentary - Page 93 [Various scribes, aware that Mark was citing more than one prophet in the following verses (1:2-3), changed "Isaiah the prophet" to "the prophets" (so TR and KJV).]
[99] Brooks, J. A. (2001, c1991). Vol. 23: Mark; The New American Commentary (Page 39). Nashville: Broadman & Holman Publishers. [“Isaiah the prophet” (40:3) supplies only that part of the quotation in v. 3. The part in v. 2 is from Mal 3:1, perhaps with an allusion to Exod 23:20 as well (the same word means angel and messenger). As a result many medieval scribes substituted “in the prophets.” This reading is found in the KJV and NKJV, which are based on the medieval Greek text rather than on the earliest and now regarded best manuscripts as is the NIV.]
[100] Wayne C. Kannaday: Apologetic Discourse And The Scribal Tradition, Evidence Of The Influence Of Apologetic Interests On The Text Of The Canonical Gospels - Page 65. [Commentators routinely report the variant reading to be the result of someone who recognized the defective attribution of a composite quotation to a single prophet and repaired it.]
[101] Ibid. [Consider the case of Mark 1:2. Variation in the manuscripts occurs with regard to attribution of the prophetic citation, whether the text is said to be located “in Isaiah the prophet” or more generally “in the prophets.” The disputed portion of the verse reads, Καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ [v.l. ἐν τοῖς προφήταις]....What follows is, in fact, a composite quotation consisting of material from Malachi 3:1 and Exodus 23:20, as well as Isaiah 40:3. Textual critics generally recognize the erroneous attribution to Isaiah as the “original” reading and the “correction” to be the product of scribal amendment.]
[102] Benjamin B. Warfield: An Introduction To The TC Of The NT - Page 95. [Examples of corrections for clearing up historical difficulties may be found in the change of "Isaiah the prophet" into "the prophets" in Mark 1:2.]
[103] Daniel B. Wallace: Mark 1:2 and New Testament Textual Criticism. http://bible.org/article/mark-12-and...tual-criticism [Hence, this leaves us with an interesting question: If this reading is not original, where did it come from? Scribes surely knew that the first part of the quotation was from Malachi--after all, not a few of these same scribes had copied out the OT. They knew their Scriptures well. Hence, an accidental change to “Isaiah” by some well-meaning early scribe is rather unlikely. Further, there is virtually no possibility that a scribe could have accidentally written Isaiah by dittography. This is the beginning of the gospel; there is not only no Isaiah (Hsaia) in the preceding material, there is also no Hs in the preceding material except in Jesus’ name, but that would have been written as a nomen sacrum (IU) from early on.]
[104] S. W. Whitney: The Revisers' Greek Text - A Critical Examination Of Certain Readings, Textual And Marginal, In The Original Greek Of The NT - Volume I - Page 171, 172. [In view of the testimony of the older manuscripts and versions, it is generally considered that the received reading is an early emendation to avoid the ascribing to Isaiah of words that are taken only in part from Isaiah. This is plausible; and yet there is another view to be taken. The author of this Gospel was born a Jew. He had, beyond a doubt, like Timothy, known the Old Testament writings from his childhood. His mother was evidently a devout, conscientious Jewess, a fit subject to become one of the early followers of Jesus, as we find that she was. (Acts xii. 12.) So that Mark would, at least, be quite as well able to say from which of the Old Testament writings he was quoting, as, for example, any well-read student of the Old Testament to-day would be to say in what book this or that passage might be found. In view of this, it seems hardly just to conclude that Mark, in giving two passages from different prophecies, like these from Malachi and Isaiah, would speak of them both as taken from Isaiah, especially when the first of them was one that he must have known was not in Isaiah.]
[105] J. A. M'Clymont: NT Criticism, Its History And Results - Page 78. [They were even willing to prefer a reading which implied inaccuracy on the part of the Evangelist in quoting from the Old Testament, e.g. in Mark 1 2 , "As it is written in Isaiah the prophet," instead of "As it is written in the prophets," on the principle that it was more likely the original was altered in order to correct the mistake, than that the mistake had crept into the text through the error of a copyist.]
[106] Wayne C. Kannaday: Apologetic Discourse And The Scribal Tradition, Evidence Of The Influence Of Apologetic Interests On The Text Of The Canonical Gospels - Page 66. [What lingering puzzlement has remained for scholars regarding this text has centered around the question of how the error first found its way into the Marcan Gospel. The obvious answer is that the author of Mark simply erred, or that he knowingly credited Isaiah with the saying because of the high regard in which he or his audience held this particular prophet.]
[107] Jay P. Green: Textual And Translation Notes On The Gospels - Mark 1:2 [In today’s versions, NASB, NIV, NRSV, REB, NAB, GNB, ERV, CEV, all apparently follow the Nestle/UBS Greek. And all are condemning Mark as being ignorant of the authorship of his quotations, leaving the authority and authenticity of the Scriptures doubtful in their versions.]
[108] Ibid. [The Evidence for in the prophets: MSS. A, all the dozens of uncials but 6, thousands of cursive mss. and lectionaries, all the versions but 4. Even more important, perhaps, is that this well-attested reading does not leave Mark and the Holy Spirit guilty of a false statement which accredits Isaiah with saying the words of Malachi.]
[109] Jay P. Green: Textual And Translation Notes On The Gospels - Mark 1:2 [The fact is, Mark does not ever name the human authors of his quotations! Someone else took it upon themselves to insert Isaiah into the Egyptian MSS. It must be remembered that Gnostics and other heretics sought out opportunities to charge the Scriptures with being contradictory within itself, false in many places, and doubtful in many other places. This being well known, why do our new versionists so confidently and blithely insert these adulterations of the Scriptures, apparently not caring whether they give ammunition and comfort to those who wish to discredit the Scriptures and the authority that goes with them ?]
[110] Ibid. [There are many more corrupted mss. exhibiting this corruption: Aleph, B, C, D, L. Delta of the uncials, and according to Dean Burgon another thirteen cursives, and a claim that many Fathers accept the false words. But as in verse one, many of these Fathers are only quoting Origen.]
[111] Bruce Metzger & Bart Ehrman: The Text of NT, 4th edit. - Page 70. [It seems to be compounded from all the major text types, agreeing frequently with secondary Alexandrian witnesses but also with those of the later Koine or Byzandne type, which most scholars regard as the least valuable.]
[112] Ibid - Page 82, 83. [In Mark, its text belongs to the Alexandrian type, similar to that of L; in the other Gospels, however, it belongs to the ordinary Koine or Byzantine type.]
[113] Jay P. Green: Textual And Translation Notes On The Gospels - Mark 1:2 [WHAT ABOUT THE RELIABILITY OF THE OLDEST EXTANT MANUSCRIPTS? Burgon cites 27 places where the old uncials deny or detract from the deity of Christ, all of them by either Aleph or B, and most of them by both Aleph and B; usually these are accompanied by D, several times by C, and seldom by A.]
[114] Ibid. [He also calls attention to the 2,877 omissions in B, and 3,455 words omitted in Aleph, which Burgon counted in the four Gospels alone. Also Codex D had 3,704 words omitted. Further he states that he had discovered 2,379 substitutions and modifications in B; 2,379 in Aleph; 3,893 in D. Burgon gives this example of the reliability of Aleph, B, A, C, D: In 7 verses of John, 13:21-27, these uncials differ 35 times: B responsible for 28; Aleph for 22; C for 21; D for 19, and A for 3, either singly or in combination with the others. Actual Greek of the 5 uncials is shown. In the Gospels, B also has 536 additions; Aleph has 839; D has 2,213. (Burgon’s Works slightly condensed in Unholy Hands on the Bible, Vol. I, pp. 53, 76, The Causes of Corruption etc.)]
[115] Daniel B. Wallace: Mark 1:2 and New Testament Textual Criticism. http://bible.org/article/mark-12-and...tual-criticism [Indeed, this is the charge that John Burgon makes of these early MSS. But if there is such a conspiracy, then three problems remain that are difficult, if not impossible, to explain: (1) How in the world could such a conspiracy have infected so many early and diverse witnesses? Its roots must go back so early that we would have to doubt virtually any reading in the NT. This would mean that the very first copies--and therefore often the majority of MSS (according to majority text theory) got corrupted. Thus, the conspiracy theory proves too much. That’s even too much for Burgon!]
[116] S. W. Whitney: The Revisers' Greek Text - A Critical Examination Of Certain Readings, Textual And Marginal, In The Original Greek Of The NT - Volume I - Page 172. [This, however, is the conclusion to which we are forced if our oldest documents are really trustworthy, and the reading presented by eight or ten of them here is to be accepted as the genuine reading. But these documents are not altogether trustworthy. They are continually in conflict one with another. They contain many of the erroneous readings that were early and inconsiderately introduced into the New-Testament Scriptures.]
[117] Daniel B. Wallace: Mark 1:2 and New Testament Textual Criticism. http://bible.org/article/mark-12-and...tual-criticism [Now, how does all this relate to the issue of inerrancy? Three answers need to be given. First, the evidence is overwhelming that Mark wrote “in Isaiah the prophet.” Whatever one’s beliefs about inerrancy, it seems to me, they have to adjust to this piece of evidence.]
[118] Ibid. [Second, when it comes to dealing with textual criticism, if we want to take an approach to the text that says, “Start with the presupposition of inerrancy,” then we should logically be forced into holding to conjectural emendation in some places (such as Luke 2:2). This is so because there are several more severe problems to inerrancy than Mark 1:2. But if that is our approach, shouldn’t we also emend the text any time it disagrees with our theology on other fronts? There are passages that seem to indicate that Jesus was less than true deity. Don’t we have the right to change them to fit our doctrinal convictions? There is no stopping this kind of dogmatic method once it has begun.]
[119] Ibid. [Third, we simply need to be honest with the evidence in front of us. It is acceptable to say, at times, “I don’t know.” Inerrancy does not live or die with Mark 1:2. There are many fine exegetes who adopt the “Isaiah” reading and yet affirm inerrancy (in fact, I would venture to say that most inerrantist scholars adopt this reading). Nevertheless, they have options as to what is going on. They may not have the answer, but to simply call “in Isaiah” a mistake is quite arrogant. Some suggest that Isaiah headed up the scroll of the prophets and hence Mark meant “In the scroll of Isaiah.” This may be, but we are lacking sufficient proof. There are other suggestions as well, though no firm answers.]
[120] Wieland Willker: A Textual Commentary on the Greek Gospels - Vol. 2 Mark - Bremen, online published 7th edition 2010 - TVU 2 - 2. Difficult variant NA27 Mark 1:2. [On the other hand if "in the prophets" was originally in Mk, it might have been changed to Isaiah to be more specific. This happened also at other places e.g. at Mt 13:35 where "through the prophet" has been changed to "through the prophet Isaiah" even though the word is NOT from Isaiah.]
[121] S. W. Whitney: The Revisers' Greek Text - A Critical Examination Of Certain Readings, Textual And Marginal, In The Original Greek Of The NT - Volume I - Page 172, 173. [This was the conclusion to which Jerome came nearly one thousand five hundred years ago. For, though in deference to the evidence which he had before him when he revised the Old Latin Version, he retained the reading in Esaia propheta in the Vulgate, he says, in commenting on Matthew iii. 3, in reference to Mark i. 2, that he thinks the name of Isaiah is a vitiation of the text by scribes like similar readings in other places.]
[122] S. W. Whitney: The Revisers' Greek Text - A Critical Examination Of Certain Readings, Textual And Marginal, In The Original Greek Of The NT - Volume I - Page 172, 173. [And when it is borne in mind that this reading appears in the margin of one and in the text of the other of the Syriac Versions, - the versions of the country of Tatian's Diatessaron, we need not be at a loss to see whence or how or when it got into the text. It evidently came from Matthew iii. 3, through Tatian in the latter part of the second century. It is what Dr. Hort would call a Syrian, a distinctively Syrian reading, though preserved in Aleph. B, L, 2,1, Origen, etc. The genuine reading, as found in the Received Text, comes down to us in later uncials and other documents.]
[123] The Early Church Fathers: Ante-Nicene Fathers - Volume 9 - The Diatessaron of Tatian - Section XIII. [This is he of whom it is written, I am sending my messenger before thy face To prepare the way before thee. (Luk 7:27).]
[124] Ibid - Section III. [This is he that was spoken of in Isaiah the prophet, The voice which cries in the desert, Prepare ye the way of the Lord, And make straight in the plain, paths for our God. (Mat 3:3).]
[125] Jay P. Green: Textual And Translation Notes On The Gospels - Mark 1:2 [Burgon believes it began with a harmonistic attempt to harmonize the words of the four Gospels, 3 of them having a quotation from Isaiah (Matt. 3:3; Luke, 3:3-6; John 1:23), and for some reason, or lack of reason, the harmonist included Mark as quoting Isaiah also. Mark does quote Isaiah, but he does not credit either Isaiah or Malachi, saying only that the quotation is from in the prophets.]
[126] S. W. Whitney: The Revisers' Greek Text - A Critical Examination Of Certain Readings, Textual And Marginal, In The Original Greek Of The NT - Volume I - Page 172, 173. [The expression, " in the prophets," is somewhat indefinite. It may have seemed unsatisfactory to some early scribe. So, in order to give it definiteness, or perhaps simply to make Mark correspond with Matthew, he would naturally change "in the prophets" to "in Isaiah the prophet," as Matthew has it in iii. 3.]
[127] Wieland Willker: A Textual Commentary on the Greek Gospels - Vol. 2 Mark - Bremen, online published 7th edition 2010 - TVU 2 - 2. Difficult variant NA27 Mark 1:2. [The change to "Isaiah" could also simply be a harmonization to Mt/Lk.]
[128] الآباء بولس الفغالي وأنطوان عوكر ونعمة الله الخوري ويوسف فخري: العهد الجديد, ترجمة بين السطور يوناني عربي - صـ279.
[129] Jan Krans: Beyond What Is Written, Erasmus and Beza as Conjectural Critics of the NT - Page 285. [If there were some room for conjecture here, it would seem probable to me that the old reading ‘in the prophet Isaiah’ is genuine and that the place from Malachi, which crept from the margin into the text, is repeated here from Matt 11:10. Therefore it occurred that (ἐν τοῖς προφήταις) was written here. This opinion is confirmed by the fact that only Isaiah’s testimony is cited at Matt 3:3 as well as Luke 3:4 and John 1:15, where they discuss the beginning of John’s ministry.]
[130] Ibid - Page 285. [Instead, he offers a conjecture, which comprises three or four stages: 1 the original text with (ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ) but without the quotation from Malachi; 2 a manuscript with the Malachi quotation as a marginal gloss; 3 a text with the gloss introduced into the text; 4 a scribal accommodation, (ἐν τοῖς προφήταις), in order to account for the fact that the text now contains quotations from two prophets.]

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