Mark 1:2

Studied by claude-opus-5-5 October 8, 2026

καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ· ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·

kathōs gegraptai en tō Ēsaia tō prophētē; idou apostellō ton angelon mou pro prosōpou sou, hos kataskeuasei tēn hodon sou;

Just as it-has-been-written-and-stands in the Isaiah the prophet: Look! I-am-sending the messenger of-me before face of-you, who will-build-ready the road of-you;

What it meant

Everything that follows happens exactly as Scripture stands written, under the heading of Isaiah the prophet. Then God speaks: “Look! I am sending my own envoy out ahead of you, to walk in front of you as you come. He will build and clear your road.”

Each phrase carries an older text with it. “I am sending my messenger before your face” is word for word the promise God made to Israel at Sinai in the Greek Old Testament of Exodus 23:20. There the messenger is a heavenly guide who would lead the people through the wilderness into the land. “My messenger… who will clear your way” comes from Malachi 3:1. There God promised to send a messenger to clear the road before the Lord came suddenly to his temple, and Malachi later named that messenger as Elijah (Malachi 4:5). In Malachi the messenger goes “before me,” meaning God. Here God speaks to someone else: “before your face… your way.” In Mark's story that person is Jesus. Verse 3 completes the quotation with Isaiah 40:3, the voice in the wilderness calling for a highway for God's return. That is why Mark puts the whole cluster under Isaiah's name: Isaiah's promise of a new exodus, God leading his people home through the desert, is the frame for all of it.

A first-century hearer would picture a royal arrival. A herald rides ahead, and workers fill in the potholes and clear the rubble so the king's procession can pass. The messenger is John the Baptist. The road is the one Jesus will walk, from the Jordan to Jerusalem. And the one whose arrival is being prepared is spoken of in words Scripture used for the coming of Israel's God.

Where the English drifted

prepare your way kataskeuasei tēn hodon sou

What we hear

Preparing one's heart for Jesus: an inward, spiritual readiness.

What they heard

Clearing and building a road ahead of an arriving king or of God himself, the new-exodus highway of Isaiah 40. Mark does connect it to repentance (1:4), so the inward reading is partly right. But the main image is a real arrival along a real route, and the road leads to Jesus' journey to Jerusalem.

Where the later meaning came from: Advent hymns and devotional use of “Prepare ye the way of the Lord,” which keep the moral application and lose the procession and road-building.
As it is written in Isaiah the prophet kathōs gegraptai en tō Ēsaia tō prophētē

What we hear

A precise citation in the modern sense, like a footnote, claiming every quoted word comes from the book of Isaiah. So when the first lines turn out to be from Exodus and Malachi, it looks like a mistake.

What they heard

A way of introducing a scriptural cluster under the name of its main or framing source. Ancient Jewish and Christian writers combined texts more loosely than modern citation rules allow. Whether Mark meant Isaiah as the interpretive frame or simply took over a combined text is debated, but he was not following modern citation conventions.

Where the later meaning came from: Modern citation standards; also the long-running debate about Bible “errors.”

What the first hearers heard

Mark was probably written around 65–75 CE, for followers of Jesus that included both Jews and non-Jews (Rome and Syria are the usual suggestions). For these readers, verse 2 did several things at once:

It placed the story inside Israel's Scripture. Before John or Jesus does anything, the narrator says that it happens “just as it stands written.” The good news of verse 1 is presented as the next chapter of Israel's story, not a new religion.
It identified John. Readers who knew Malachi would hear: the promised forerunner, Elijah, has come. John's clothing in 1:6 confirms it. The waiting is over, and the “day of the Lord” is near. Malachi's message of a refining judgment at the temple (Mal 3:2–3) hangs over the story. When Jesus later comes into the temple (Mark 11), he acts as if in judgment.
It announced a new exodus. The Exodus 23:20 wording and the Isaiah 40 wilderness highway together say that God is again leading his people through the wilderness, as he did after Egypt and promised to do after Babylon.
It gave Jesus a remarkable status. God speaks to a “you” whose road the messenger prepares, and verse 3 calls that road “the way of the Lord.” So the coming of Jesus is told in language Scripture used for the coming of Israel's God.
Non-Jewish hearers would at least hear the familiar pattern of a herald sent ahead of a great ruler. They would understand that someone of supreme rank was about to arrive.

Every word

καθὼς
kathōs · G2531

just as, according as

Links what Mark is narrating to what Scripture had already said: the events correspond to the written pattern. Whether it looks back to verse 1 or forward to verse 4 is debated (see debates).
γέγραπται
gegraptai · G1125

to write

Perfect tense: “it has been written and stands written.” This was the standard formula for citing a binding text. It presents the quotation as settled, authoritative wording that still holds.
ἐν
en · G1722

in

“In” a book or body of writing. Here it means in the scroll or tradition of Isaiah.
τῷ
tō · G3588

the

An article before a personal name, normal in Greek and not translated into English.
Ἠσαΐᾳ
Ēsaia · G2268

Isaiah

Names Isaiah even though the first two lines quoted come from Exodus and Malachi. The Isaiah line comes in verse 3. Mark puts the whole composite under Isaiah's name (see debates).
τῷ
tō · G3588

the

Article that introduces the title “the prophet.”
προφήτῃ
prophētē · G4396

prophet

Isaiah as one who speaks for God. In first-century Jewish usage, “the prophets” was also a name for a whole section of Scripture.
ἰδοὺ
idou · G2400

look! see!

An everyday call for attention: “Look!” It marks what follows as something new and important happening right now. The Greek Old Testament uses it to render Hebrew hinneh.
ἀποστέλλω
apostellō · G649

to send (on a mission)

Present tense, “I am sending,” for something about to happen. The word means sending someone out with a commission, as an authorized agent, and it is related to “apostle.” The speaker is God.
τὸν
ton · G3588

the

“The” messenger: one particular, expected figure, not just any messenger.
ἄγγελόν
angelon · G32

messenger, envoy; angel

A messenger, here a human one: John the Baptist, introduced in verse 4. It is the same word that in Exodus 23:20 meant God's heavenly guide in the wilderness.
μου
mou · G3450

my

“My” messenger. The messenger belongs to God and is sent by God, so his authority comes from heaven (compare Mark 11:30).
πρὸ
pro · G4253

before, in front of

Combined with “face,” it means “ahead of,” going in front of someone on a journey.
προσώπου
prosōpou · G4383

face, presence

“Before your face” is a Hebrew way of saying “ahead of you” or “in advance of your arrival.” It pictures an outrider going in front of an approaching dignitary.
σου
sou · G4771

your (singular)

“Your.” In Malachi, God says the messenger goes “before me.” Mark's wording has God speaking to someone else, “you,” and in Mark's story that person is Jesus.
ὃς
hos · G3739

who, which

Refers back to the messenger and introduces the job he will do.
κατασκευάσει
kataskeuasei · G2680

to build, construct, equip, make ready

Future tense, “will make ready.” It is a construction word (used for building houses or Noah's ark), so it pictures building or clearing a road. It fits the Hebrew of Malachi (“clear a way”) better than the standard Greek translation does.
τὴν
tēn · G3588

the

The particular road on which the one addressed will come.
ὁδόν
hodon · G3598

road, way, journey; way of life

First of all a literal road or route, here the processional highway for a royal or divine arrival. In Mark it becomes a key word for Jesus' journey (“on the way,” 8:27; 10:32, 52).
σου
sou · G4771

your (singular)

“Your way.” The road belongs to the one coming. Verse 3 calls it “the way of the Lord.”

Key words, in depth

γέγραπται gegraptai G1125

Range of meaning: γράφω means to write, inscribe or record. The perfect passive form γέγραπται (“it stands written”) was a fixed formula for appealing to a text that has lasting, binding force.
Against the English: “It is written” is accurate. But English hears a simple statement of fact. The Greek perfect means the words were written in the past and still stand, with authority, today.
Used elsewhere in the period: In the Greek Old Testament it appears as a citation formula (e.g. 2 Kgdms 1:18; 2 Chr 23:18). The Dead Sea Scrolls use the Hebrew equivalent ka'asher katuv, “as it is written,” to introduce Scripture (e.g. 1QS 5:15; CD 7:19). Deissmann noted that Greek legal papyri and inscriptions use γέγραπται for the fixed terms of a contract or law. Jesus uses the formula in Mark 7:6, 9:12–13, 11:17 and 14:21, 27.
What it does in this verse: Mark's first move after his heading is to say that what follows happens “just as it stands written.” John's appearance and Jesus' arrival are not an unexpected break. They fulfill a script Israel already had. This is the only scriptural quotation Mark makes in his own voice as narrator; elsewhere characters quote Scripture. That gives it the role of a key for reading the whole book.

ἄγγελος angelos G32

Range of meaning: A messenger or envoy: anyone sent to carry a message or prepare for someone. The sender could be human (a king's herald, a city's envoy) or God (a heavenly being). Context decides which. Hebrew mal'akh has the same double range.
Against the English: English splits the word in two: “messenger” for people and “angel” for heavenly beings. Greek had one word. Most translations rightly say “messenger” here, because John is a man. But the reader loses the echo of Exodus 23:20, where the same phrase means God's heavenly guide.
How it drifted: In Christian usage, Latin angelus and English “angel” came to mean only heavenly spirits. The ordinary sense, “someone sent with a message,” dropped out of English “angel.”
Used elsewhere in the period: Exodus 23:20 in the Greek Old Testament: “ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου” (“Look, I am sending my angel ahead of you”). This is the heavenly guide who leads Israel through the wilderness. Malachi 3:1 uses mal'akhi, “my messenger.” The pun is deliberate, since the book's own name, Malachi, is the same word. Malachi 4:5 (3:23 in Hebrew) then names the coming messenger as Elijah. In Luke 7:24 and 9:52 the word ἄγγελοι refers to human messengers.
What it does in this verse: Mark's “messenger” is John the Baptist (1:4–8). He is dressed like Elijah (1:6; compare 2 Kgs 1:8), and Jesus later identifies him with the Elijah who was to come (9:11–13). Because the wording also echoes Exodus 23:20, John stands where God's wilderness guide once stood. A new journey through the wilderness is beginning.

πρὸ προσώπου pro prosōpou G4253 + G4383

Range of meaning: Literally “before the face.” It copies the Hebrew lifnei (“to the face of”), meaning in front of, ahead of, or in the presence of. πρόσωπον itself means face, presence, outward appearance, or person.
Against the English: BSB and NIV say “ahead of you,” which is clear but loses the picture. ESV and KJV keep “before your face,” which keeps the picture of someone walking in front of an approaching person, as royal outriders did.
Used elsewhere in the period: The phrase appears exactly in Exodus 23:20 LXX. Malachi 3:1 LXX has “πρὸ προσώπου μου” (“before my face”), where God himself is the one coming. Matthew 11:10 and Luke 7:27 use the same wording.
What it does in this verse: In Malachi, the messenger goes before God's own face: “before me.” Mark's form says “before your face” and “your way.” God is now speaking to a second figure whose arrival the messenger goes ahead of. Verse 3 then calls this the arrival of “the Lord” (in Isaiah, God's name). So the line quietly treats Jesus' coming as the coming of Israel's God, or at least as God's coming in and through him (see debates).

κατασκευάζω kataskeuazō G2680

Range of meaning: To build, construct, furnish, equip or make ready. It is a concrete, practical word for building structures, fitting out ships and equipping armies.
Against the English: “Prepare” is correct but vague in English. Many readers hear something inward and spiritual. The Greek word is about physical work: building or clearing a road.
Used elsewhere in the period: Hebrews 3:3–4 uses it for building a house, and Hebrews 11:7 and 1 Peter 3:20 for building the ark. In Malachi 3:1 the Hebrew is pinnah derekh, “clear a way,” meaning to remove obstacles. The standard Greek Old Testament translated it as ἐπιβλέψεται ὁδόν (“will look upon a way”), taking the verb in another sense. Mark, Matthew 11:10 and Luke 7:27 all use κατασκευάσει instead. That suggests a form of the saying that went back to the Hebrew sense, and that early Christian tradition already shared it.
What it does in this verse: The picture is road-building: filling holes and clearing rubble ahead of a royal procession. Mark then shows John doing this through a ministry of repentance and baptism (1:4–5). The road-building is carried out through the moral and community renewal of the people, but the underlying image remains a physical highway for someone who is really coming.

ὁδός hodos G3598

Range of meaning: A road, path or route; a journey; and, by extension, a way of acting or way of life (as in “the way of righteousness”). Early Christians also called their movement “the Way” (Acts 9:2).
Against the English: English “way” mostly suggests a method or a spiritual path. The first meaning here is a literal road, the processional highway of Isaiah 40:3, built so God can lead his people home.
How it drifted: Devotional use of “prepare the way” has mostly turned it into a metaphor for preparing one's heart. That is not wrong, because Mark ties it to repentance, but it hides the image of an actual route and an actual arrival.
Used elsewhere in the period: In Isaiah 40:3 the “way of the LORD” is a highway through the desert for God's return to Zion with the exiles from Babylon. The Community Rule from Qumran (1QS 8:12–16; 9:19–20) quotes Isaiah 40:3 to explain why that group withdrew to the wilderness. For them, “preparing the way” meant studying and keeping the Torah there. In Mark, ὁδός keeps recurring for Jesus' journey to Jerusalem (8:27; 9:33–34; 10:32, 52).
What it does in this verse: “Your way” starts a theme that runs through the whole of Mark. The road the messenger gets ready is the road Jesus will travel, from the wilderness to Jerusalem and the cross. The disciples are told to follow him “on the way.”

The world behind it

Three older texts woven together. Mark's single quotation (verses 2–3) combines:

Exodus 23:20 (Greek Old Testament): “Look, I am sending my angel/messenger before your face, to guard you on the way and bring you into the place I have prepared.” This is God's guide for Israel's wilderness journey after the exodus.
Malachi 3:1: “Look, I am sending my messenger, and he will clear a way before me; and suddenly the Lord whom you seek will come to his temple.” The book ends (4:5–6) by promising Elijah before “the great and terrible day of the LORD.” By the time of Jesus, this had become a widely held expectation: Elijah would return before the end and restore Israel (Sirach 48:10; compare Mark 9:11).
Isaiah 40:3 (Mark 1:3): a voice calls for a highway in the wilderness for God's return to Zion. This was the great promise of a new exodus, from Babylonian exile.

Joining texts that share a key word (here “send,” “messenger” and “way”) was a common Jewish way of reading Scripture. The same Exodus–Malachi combination appears in a saying of Jesus about John in Matthew 11:10 and Luke 7:27. So this pairing was probably already in circulation before Mark wrote.

Road-building for a king. In the ancient Near East and the Roman world, a ruler's visit was announced by forerunners, and roads were repaired ahead of his arrival. Isaiah 40 used this picture (it may echo Babylonian processional ways) for God himself coming in procession.

The wilderness as the place of preparation. In Jesus' day, Isaiah 40:3 was a live text. The Qumran community took it as the reason they had withdrawn to the Judean desert, near where John baptized: “prepare in the wilderness the way of …” was, for them, the study and practice of Torah (1QS 8:12–16). Popular prophetic figures also led crowds into the wilderness, expecting God to act there again (Josephus, Antiquities 20.97–99, 167–168). John's appearance “in the wilderness” (1:4) would have stirred these hopes.

How the translations handle it

BSB As it is written in Isaiah the prophet: “Behold, I will send My messenger ahead of You, who will prepare Your way.”
KJV As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
WEB As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you:
YLT As it hath been written in the prophets, 'Lo, I send My messenger before thy face, who shall prepare thy way before thee,' —

BSB“As it is written in Isaiah the prophet: “Behold, I will send My messenger ahead of You, who will prepare Your way.””

Gets right: Follows the better-attested “in Isaiah the prophet.” Keeps “Behold” as the attention marker.
Loses: “I will send” moves the Greek present (“I am sending”) into the future, which weakens the sense that it is happening now. “Ahead of You” loses the “before your face” picture. Capitalizing “You/Your” settles in print that the addressee is divine, which the Greek leaves for the reader to work out.

KJV“As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.”

Gets right: Keeps the present tense “I send” and the literal “before thy face.”
Loses: Follows the later Byzantine text, so it has “in the prophets” instead of “in Isaiah the prophet,” and it adds “before thee” at the end, borrowed from Matthew and Luke.

YLT“As it hath been written in the prophets, 'Lo, I send My messenger before thy face, who shall prepare thy way before thee,'”

Gets right: Very literal. “Hath been written” brings out the Greek perfect tense, and it keeps “before thy face.”
Loses: Uses the same later text as the KJV (“in the prophets,” added “before thee”).

WEB“As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you.””

Gets right: Literal, in modern English, and keeps the present “I send” and “before your face.”
Loses: Based on the Majority (Byzantine) text, so it repeats the KJV's “in the prophets” and the added “before you.”

ESV““I send my messenger before your face””

Gets right: Follows “in Isaiah the prophet,” and keeps both the present tense and the Hebrew-style “before your face.”
Loses: “Prepare” still does not convey the construction sense of road-building.

NIV““I will send my messenger ahead of you””

Gets right: Clear and natural, and follows the better text (“in Isaiah the prophet”).
Loses: Leaves out the attention-getter “Behold/Look,” turns the present into a future, and smooths away “before your face.”

NASB““My messenger ahead of You””

Gets right: Follows the better text and keeps “Behold.”
Loses: Like the BSB, it capitalizes the pronouns, which builds an interpretation into the typography. “Ahead of” replaces “before the face.”

NLT“Uses “Look,” and a progressive “I am sending””

Gets right: “Look” captures the everyday force of ἰδού better than the archaic “Behold,” and “I am sending” keeps the present tense.
Loses: It is a paraphrase, so the Hebrew-style idiom and the deliberate echo of Exodus 23:20 are hard for the reader to see.

Text and manuscripts

“In Isaiah the prophet” vs. “in the prophets.” The reading ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ is found in the earliest and most diverse witnesses: Codex Sinaiticus (א), Vaticanus (B), Bezae (D), L, Δ, Θ, family 1, early Latin, Syriac and Coptic versions, and Origen. The reading ἐν τοῖς προφήταις is found in A, W, family 13 and the Byzantine majority, and was followed by the Textus Receptus and the KJV. Text critics nearly all prefer “Isaiah” (Metzger's Textual Commentary rates it secure). It is both earlier and the “harder” reading: a scribe would change “Isaiah” to “the prophets” to fix the attribution, but no scribe would make the reverse change. The problem was noticed early. The pagan critic Porphyry (3rd century, reported by Jerome) used the verse to accuse the evangelists of carelessness.

The form of the quotation. The first line matches Exodus 23:20 in the Greek Old Testament almost exactly (minus ἐγώ in most manuscripts). The second line, “who will prepare your way,” is closer to the Hebrew of Malachi 3:1 (u-finnah derekh, “and he will clear a way”) than to the Greek Old Testament (“and he will look upon a way”). It also changes “before me” to “your way.” Matthew 11:10 and Luke 7:27 have the same combined, adapted form, but in a saying of Jesus. In their parallels to Mark 1:2 (Matt 3:3; Luke 3:4), they quote only Isaiah 40:3, which removes Mark's attribution problem.

Vulgate. It reads sicut scriptum est in Isaia propheta: ecce mitto angelum meum ante faciem tuam qui praeparabit viam tuam. It follows the “Isaiah” reading and has angelum, a word that later Latin and English narrowed to “angel.”

Supplied data. The supplied Strong's number for μου (G3165) is the code for the accusative form με. The genitive “my” is usually listed as G3450, and that number is used here. The meaning is unaffected.

The oldest and best manuscripts (Sinaiticus, Vaticanus, Bezae and others) read “in Isaiah the prophet,” while later manuscripts (Alexandrinus, Washington, and the mass of medieval Byzantine copies, followed by the KJV) read “in the prophets.” The later reading looks like a scribe's fix, because the first lines quoted come from Malachi and Exodus, not Isaiah.
Some editions add “I” (egō) before “send,” as the Greek Old Testament of Exodus 23:20 and Malachi 3:1 has it. This adds emphasis (“I myself am sending”) but makes no real difference to the meaning.
The Textus Receptus adds “before you” (emprosthen sou) at the end (KJV: “prepare thy way before thee”). This was almost certainly taken over from the parallel sayings in Matthew 11:10 and Luke 7:27.

Where scholars differ

Why does Mark attribute a quotation that begins with Exodus and Malachi to “Isaiah the prophet”?

Deliberate framing: Isaiah's new-exodus vision is the key to reading Mark's whole story, so the composite is named after its main source.

Isaiah themes run all through Mark: wilderness, the way, good news (εὐαγγέλιον, compare Isa 40:9; 52:7), and the opening of deaf ears and blind eyes. Other ancient writers sometimes cite combined texts under the more prominent name. Argued by Joel Marcus (The Way of the Lord), Rikki Watts (Isaiah's New Exodus in Mark), and Richard Hays.
Mark inherited an already-combined proof-text and labeled it by its best-known part, without intending a precise claim about sources.

The same Exodus–Malachi combination appears independently in the Jesus saying of Matthew 11:10 and Luke 7:27, so it was circulating before Mark. Collections of proof-texts on a theme are known from Qumran (4QTestimonia) and are thought to lie behind some early Christian citations.
A slip or loose attribution by Mark.

Early readers sensed a problem: scribes changed the text to “in the prophets,” Matthew and Luke drop the Malachi line here, and Porphyry used it in his attacks. Holders of the first two views reply that this treats ancient citation practice as if it followed modern rules.
The Exodus/Malachi line was added to Mark by a later hand.

Suggested because Matthew and Luke omit it at this point. No manuscript lacks it, so most scholars reject this view.

Who is the “you” whose way the messenger prepares?

Jesus, and the wording presents his coming as the coming of Israel's God.

Malachi's “before me” becomes “before you,” and in verse 3 “the way of the Lord” (in Isaiah, God's name) is followed by “his paths,” replacing the Greek Old Testament's “the paths of our God.” This points to identifying Jesus with the coming Lord (Hays, Marcus).
Jesus, as God's chief agent or Messiah whose arrival brings God's coming, without a claim of identity.

Jewish tradition could describe God acting through an exalted agent (compare Exod 23:21, “my name is in him”). Mark's own titles, “Christ” and “Son of God” (1:1), are more directly royal and messianic. Scholars differ on how far to push the Christological reading of verse 3.
A layered “you”: Israel, as in Exodus 23:20, now concentrated in Jesus.

In the source text, “you” is Israel being led through the wilderness. Some scholars think Mark presents Jesus as reliving Israel's wilderness journey (compare the forty days in 1:12–13).

Does “just as it is written” attach to verse 1 or to verse 4?

To verse 1: “The beginning of the good news… [was] just as it is written.” Verses 1–3 together form the heading.

Elsewhere in the New Testament, καθὼς γέγραπται always follows the clause it supports and never introduces a new one (Robert Guelich and others).
To verse 4: “Just as it is written… John appeared baptizing in the wilderness.”

This reads more smoothly as a narrative opening, and the quotation leads straight into John, who fulfills it. Verse 1 is then a free-standing title. Many translations punctuate this way.

Sources

BDAG s.v. ἄγγελος, κατασκευάζω, ὁδός, πρόσωπον, γράφω
Thayer's Greek-English Lexicon s.v. κατασκευάζω
HALOT s.v. פנה (piel) and מַלְאָךְ
Septuagint: Exodus 23:20; Malachi 3:1; Isaiah 40:3
Dead Sea Scrolls: 1QS 8:12–16; 9:19–20; 4QTestimonia (4Q175)
Sirach 48:10; Josephus, Antiquities 20.97–99, 167–168
Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2nd ed., on Mark 1:2
Joel Marcus, The Way of the Lord: Christological Exegesis of the Old Testament in the Gospel of Mark (1992)
Rikki E. Watts, Isaiah's New Exodus in Mark (1997)
Richard B. Hays, Echoes of Scripture in the Gospels (2016)
Robert A. Guelich, Mark 1–8:26 (Word Biblical Commentary)
R. T. France, The Gospel of Mark (NIGTC)
Adela Yarbro Collins, Mark (Hermeneia)
Adolf Deissmann, Bible Studies, on γέγραπται in legal papyri
Jerome, Tractatus in Marci Evangelium (on Porphyry's objection)

Original-language data: STEPBible TAHOT/TAGNT (CC BY 4.0).

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