The Meaning of Mark 1:2 Explained

Mark 1:2

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

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

Darby: as it is written in Isaiah the prophet, Behold, I send my messenger before thy face, who shall prepare thy way.

ASV: Even as it is written in Isaiah the prophet, Behold, I send my messenger before thy face, Who shall prepare thy way.

KJV Reverse Interlinear

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

What does Mark 1:2 Mean?

Context Summary

Mark 1:1-20 - The Beginning Of Jesus' Ministry
The ministry of John the Baptist, Mark 1:1-8. Always the message of John precedes that of Jesus Christ; first the changed attitude of the will, then faith. The greatness of the Baptist revealed itself in his humility. He saw what we must see, that a negative religion, symbolized by water, is not enough: we need to be set on fire.
The opening pages of Christ's public life, Mark 1:9-20. Jesus was recognized by the Baptist, who beheld the opened heavens and the descending Spirit. If the Lord was thus anointed ere He commenced His life-work, how much more must we be! Hast thou become united with Him in His death, made one with Him in His resurrection, and anointed by that same Spirit? Then be sure that thou, too, must be tempted. Sons of men must go the way of the Son of man, now under the opened heavens, then tempted of the devil; on one side the wild beasts, on the other the angels; now driven to loneliness, and then to the crowded street of the cities, there to gather disciples by the energy and beauty of a victorious life. [source]

Chapter Summary: Mark 1

1  The office of John the Baptist
9  Jesus is baptized;
12  tempted;
14  he preaches;
16  calls Peter, Andrew, James, and John;
23  heals one that had a demon;
29  Peter's mother in law;
32  many diseased persons;
40  and cleanses the leper

Greek Commentary for Mark 1:2

In Isaiah, the prophet [εν τωι Εσαιαι τωι προπητηι]
The quotation comes from Malachi 3:1 and Isaiah 40:3. The Western and Neutral classes read Isaiah, the Alexandrian and Syrian, “the prophets,” an evident correction because part of it is from Malachi. But Isaiah is mentioned as the chief of the prophets. It was common to combine quotations from the prophets in testimonia and catenae (chains of quotations). This is Mark‘s only prophetic quotation on his own account (Bruce). [source]

Reverse Greek Commentary Search for Mark 1:2

Matthew 22:12 He was speechless [ἐφιμώθη]
Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25), and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15). [source]
Matthew 8:16 When even was come [οπσιας γενομενης]
Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mark 1:21). Then the crowds came as Jesus stood in the door of Peter‘s house (Mark 1:33; Matthew 8:14) as all the city gathered there with the sick, “all those who had it bad” (see note on Matthew 4:24) and he healed them “with a word” It was a never to be forgotten memory for those who saw it. [source]
Matthew 27:9 By Jeremiah the prophet [δια Ιερεμιου]
This quotation comes mainly from Zechariah 11:13 though not in exact language. In Jeremiah 18:18 the prophet tells of a visit to a potter‘s house and in Jeremiah 32:6. of the purchase of a field. It is in Zechariah that the thirty pieces of silver are mentioned. Many theories are offered for the combination of Zechariah and Jeremiah and attributing it all to Jeremiah as in Mark 1:2. the quotation from Isaiah and Malachi is referred wholly to Isaiah as the more prominent of the two. Broadus and McNeile give a full discussion of the various theories from a mere mechanical slip to the one just given above. Matthew has here (Matthew 27:10) “the field of the potter” (εις τον αγρον του κεραμεως — eis ton agron tou kerameōs) for “the potter the house of the Lord” in Zechariah 11:13. That makes it more parallel with the language of Matthew 27:7. [source]
Matthew 3:1 And in those days cometh John the Baptist [εν δε ταις ημεραις παραγινεται Ιωανης ο απτιστης]
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
Mark 7:29 Laid [βεβλημένον]
Lit., thrown. She had probably experienced some fearful convulsion when the demon departed. Compare Mark 9:22, of the demon which possessed the boy: “It hath cast him, etc. ( ἔβαλεν )See also Mark 1:26; sa40" translation="">Mark 9:26.sa40 [source]
Mark 16:9 Out of whom [ἀφ ' ἧς]
An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Mark 1:34 Suffered not [ουκ ηπιεν]
Would not allow, imperfect tense of continued refusal. The reason given is “because they knew him” Whether “to be Christ” (Χριστον ειναι — Christon einai) is genuine or not, that is the meaning and is a direct reference to Mark 1:24 when in the synagogue the demon recognized and addressed Jesus as the Holy One of God. Testimony from such a source was not calculated to help the cause of Christ with the people. He had told the other demon to be silent. See note on Matthew 8:29 for discussion of the word demon. [source]
Mark 10:28 Peter began to say [ηρχατο λεγειν ο Πετρος]
It was hard for Peter to hold in till now. Matthew 19:27 says that “Peter answered” as if the remark was addressed to him in particular. At any rate Peter reminds Jesus of what they had left to follow him, four of them that day by the sea (Mark 1:20; Matthew 4:22; Luke 5:11). It was to claim obedience to this high ideal on their part in contrast with the conduct of the rich young ruler. [source]
Mark 16:9 First [πρωτον]
Definite statement that Jesus appeared Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9 appeared [επανη]
Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9 From whom [παρ ης]
Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 3:19 He cometh into a house [ερχεται εις οικον]
Historical present again and no article with noun. He comes home from the mountain, probably the house of Simon as in Mark 1:29. Mark passes by the Sermon on the Mount given by Matthew and Luke on the mountain (plateau on the mountain in Luke). We have to allow a reasonable interval for Mark‘s narrative. Mark‘s Gospel is full of action and does not undertake to tell all that Jesus did and said. [source]
Mark 5:5 He was crying out, and cutting himself with stones [ην κραζων και κατακοπτων εαυτον λιτοις]
Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. Mark 1:26; Mark 3:11; Mark 9:26). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to cut down (perfective use of κατα — katȧ). We say cut up, gash, hack to pieces. Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with ην — ēn and the participles. [source]
Mark 5:7 I adjure thee by God [ορκιζω σε τον τεον]
The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in Mark 1:24, which see. He calls Jesus here “son of the Most High God” (υιε του τεου του υπσιστου — huie tou theou tou hupsistou) as in Luke 8:28 (cf. Genesis 14:18.). [source]
Luke 5:10 Partners [κοινωνοὶ]
In Luke 5:7 the word rendered partners is μέτοχοι ; from μετά ,with, and ἔχω ,to have. The word here denotes a closer association, a common interest. The kindred noun, κοινωνία ,fellowship, is used of the fellowship of believers with Christ (1 Corinthians 1:9); the communion of the body and blood of Christ (1 Corinthians 10:16); the communion of the Holy Ghost (2 Corinthians 13:14). The persons referred to in Luke 5:7 might have been only hired workmen (Mark 1:20), temporarily associated with the principals. [source]
Luke 3:4 As it is written [ως γεγραπται]
The regular formula for quotation, perfect passive indicative of γραπω — graphō the prophet The same phrase in Mark 1:2 (correct text) and Matthew 3:3. Mark, as we have seen, adds a quotation from Malachi 3:1 and Luke gives Isaiah 40:4 and Isaiah 40:5 of Isa. 40 not in Matthew or Mark (Luke 3:5, Luke 3:6). See note on Matthew 3:2; note on Mark 1:3 for discussion of Luke 3:4. [source]
Luke 4:31 Came down [κατηλτεν]
Mark 1:21 has the historical present, they go into Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. Luke 4:31-37 is parallel with Mark 1:21-28 which he manifestly uses. It is the first of Christ‘s miracles which they give. [source]
Luke 4:31 Was teaching them [ην διδασκων αυτους]
Periphrastic imperfect. Mark has εδιδασκεν — edidasken first and then εν διδασκων — en didaskōn “Them” here means the people present in the synagogue on the sabbath, construction according to sense as in Mark 1:22.sa120 [source]
Luke 4:34 Ah! [Εα]
An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of εαω — eaō to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see note on Mark 1:24 and note on Matthew 8:29. The muzzle (πιμος — phimos) occurs literally in 1 Corinthians 9:9, 1 Timothy 5:18, and metaphorically here and Mark 1:25; Mark 4:39; Matthew 22:12. [source]
Luke 4:38 He rose up [αναστας]
Second aorist active participle of ανιστημι — anistēmi a common verb. B. Weiss adds here “from the teacher‘s seat.” Either from his seat or merely leaving the synagogue. This incident of the healing of Peter‘s mother-in-law is given in Mark 1:29-34 and Matthew 8:14-17, which see note in Mark and see note in Matthew for details. [source]
Luke 4:38 Into the house of Simon [εις την οικιαν Σιμωνος]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος — penthera tou Simōnos). The word πεντερα — penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος — pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 4:41 Thou art the Son of God [Συ ει ο υιος του τεου]
More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke 4:34; Mark 1:24), like the words of the Father (Luke 3:22) and more so than the condition of the devil (Luke 4:3, Luke 4:9). In the Canterbury Revision “devils” should always be “demons” Imperfect third singular active of εαω — eaō very old and common verb with syllabic augment ει — ei The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Matthew 8:4 to the lepers.Because they knew Causal, not declarative, οτι — hoti Past perfect of the second perfect οιδα — oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον — Ton Christon = the Anointed, the Messiah. [source]
Luke 9:39 It teareth him that he foameth [σπαρασσει αυτον μετα απρου]
Literally, “It tears him with (accompanied with, μετα — meta) foam” (old word, απρος — aphros only here in the N.T.). From σπαρασσω — sparassō to convulse, a common verb, but in the N.T. only here and Mark 1:26; Mark 9:26 (and συνσπαρασσω — sunsparassō Mark 9:20). See Mark 9:17; and note on Matthew 17:15 for variations in the symptoms in each Gospel. The use of μετα απρου — meta aphrou is a medical item.Hardly (μολις — molis). Late word used in place of μογις — mogis the old Greek term (in some MSS. here) and alone in Luke‘s writings in the N.T. save 1 Peter 4:18; Romans 5:7.Bruising him sorely Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
John 2:4 What have I to do with thee [τί ἐμοὶ καὶ σοὶ]
Literally, what is there to me and to thee. See on Mark 5:7, and compare Matthew 8:29; Matthew 27:19; Mark 1:24; Luke 8:28. It occurs often in the Old Testament, 2 Samuel 16:10; 1 Kings 17:18, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare John 6:6. Wyc., What to me and to thee, thou woman? [source]
John 2:4 Woman [γυναι]
Vocative case of γυνη — gunē and with no idea of censure as is plain from its use by Jesus in John 19:26. But the use of γυναι — gunai instead of μητερ — mēter (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. What have I to do with thee? There are a number of examples of this ethical dative in the lxx (Judges 11:12; 2Sam 16:10; 1Kings 17:18; 2Kings 3:13; 2Chron 35:21) and in the N.T. (Mark 1:24; Mark 5:7; Matthew 8:29; Matthew 27:19; Luke 8:28). Some divergence of thought is usually indicated. Literally the phrase means, “What is it to me and to thee?” In this instance F.C. Burkitt (Journal of Theol. Studies, July, 1912) interprets it to mean, “What is it to us?” That is certainly possible and suits the next clause also. Mine hour is not yet come This phrase marks a crisis whenever it occurs, especially of his death (John 7:30; John 8:20; John 12:23; John 13:1; John 17:1). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ‘s intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah. [source]
Acts 6:7 To the faith [τῇ πίστει]
Opinions differ greatly as to whether this is to be taken as meaningfaith in Jesus Christ, orfaith considered as Christian doctrine - the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: “the-DIVIDER-
conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement” (Meyer). -DIVIDER-
-DIVIDER-
2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1 Peter 1:22). Accordinglyfaith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power - the-DIVIDER-
authority which commands submission. -DIVIDER-
-DIVIDER-
3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, ἀκοὴ , hearing being always used in the New Testament in a passive sense, and often renderedfame, rumor, report (see Matthew 4:24; Matthew 14:1; Mark 1:28; John 12:38; Romans 10:16). Compare, also, obedience of faith (Romans 1:5; Romans 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. -DIVIDER-
-DIVIDER-
The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of-DIVIDER-
Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine. -DIVIDER-
-DIVIDER-
[source]

Acts 16:17 The Most High God [του τεου του υπσιστου]
Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as “son of the Most High God” (Luke 8:28. Cf; also Mark 1:24; Mark 3:11; Matthew 8:29; Luke 4:41, etc.). She may have heard Paul preach about Jesus as the way of salvation. [source]
Acts 22:8 Of Nazareth [ο Ναζωραιος]
The Nazarene, not in Acts 9:5; Acts 26:15 and here because Jesus is mentioned now for the first time in the address. The form Ναζωραιος — Nazōraios as in Matthew 2:23 (which see) is used also in Acts 24:5 for the followers of Jesus instead of Ναζαρηνος — Nazarēnos as in Mark 1:24, etc. (which see). [source]
Acts 10:38 God anointed him [εχρισεν αυτον ο τεος]
First aorist active of the verb διηλτεν ευεργετων — chriō to anoint, from which the verbal διερεομαι — Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια — diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων — dierehomai to go through (ευεργετεω — dia) or from place to place. The present active participle ευ — euergetōn is from the old verb εργον — euergeteō (ευεργετης — eu well, και ιωμενος — ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους — euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 10:38 And healing [καταδυναστευω]
And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
1 Corinthians 1:20 Disputer [συζητητὴς]
Only here. Compare the kindred verb συζητέω toquestion with, Mark 1:27; Luke 22:23; Acts 6:9; and συζήτησις disputation Acts 15:2, Acts 15:7. Referring to Grecian sophistical reasoners, while scribe refers to rabbinical hair-splitters. [source]
2 Timothy 4:2 Rebuke [ἐπιτίμησον]
In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα thator λέγων saying(Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty ( τιμή ); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment. [source]
Jude 1:7 Going after [ἀπελθοῦσαι ὀπίσω]
The aorist participle. Rev., having gone. The phrase occurs Mark 1:20; James and John leaving their father and going after Jesus. “The world is gone after him” (John 12:19). Here metaphorical. The force of ἀπό is away; turning away from purity, and going after strange flesh. [source]
Revelation 16:13 Three unclean spirits [πνευματα τρια ακαταρτα]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]
Revelation 16:13 Of the dragon [του δρακοντος]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 16:13 Of the false prophet [του πσευδοπροπητου]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]

What do the individual words in Mark 1:2 mean?

As it has been written in - Isaiah the prophet Behold I send the messenger of Me before face of You who will prepare the way
Καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου ὃς κατασκευάσει τὴν ὁδόν

γέγραπται  it  has  been  written 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἠσαΐᾳ  Isaiah 
Parse: Noun, Dative Masculine Singular
Root: Ἠσαί̈ας  
Sense: a famous Hebrew prophet who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah.
προφήτῃ  prophet 
Parse: Noun, Dative Masculine Singular
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
Ἰδοὺ  Behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ἀποστέλλω  I  send 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀποστέλλω 
Sense: to order (one) to go to a place appointed.
ἄγγελόν  messenger 
Parse: Noun, Accusative Masculine Singular
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
πρὸ  before 
Parse: Preposition
Root: πρό  
Sense: before.
προσώπου  face 
Parse: Noun, Genitive Neuter Singular
Root: πρόσωπον  
Sense: the face.
σου  of  You 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
κατασκευάσει  will  prepare 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: κατασκευάζω  
Sense: to furnish, equip, prepare, make ready.
ὁδόν  way 
Parse: Noun, Accusative Feminine Singular
Root: ὁδός 
Sense: properly.