The Meaning of Mark 1:3 Explained

Mark 1:3

KJV: The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

YLT: A voice of one calling in the wilderness, Prepare ye the way of the Lord, straight make ye his paths,' --

Darby: Voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight.

ASV: The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight;

KJV Reverse Interlinear

The voice  of one crying  in  the wilderness,  Prepare ye  the way  of the Lord,  make  his  paths  straight. 

What does Mark 1:3 Mean?

Study Notes

Lord
Jehovah. Isaiah 40:3 .

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 1:3

The voice of one crying [πονη βοωντος]
God is coming to his people to deliver them from their captivity in Babylon. So the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (John 1:23). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries. [source]
Paths straight [ευτειας τας τριβους]
Automobile highways today well illustrate the wonderful Persian roads for the couriers of the king and then for the king himself. The Roman Empire was knit together by roads, some of which survive today. John had a high and holy mission as the forerunner of the Messiah. [source]
A voice [φωνὴ]
No article as A. V. and Rev., “the voice.” It has a sort of exclamatory force. Listening, the prophet exclaims, Lo! a voice. [source]

Reverse Greek Commentary Search for Mark 1:3

Matthew 8:14 Lying sick of a fever [βιβλημενην και πυρεσσουσαν]
Two participles, bedridden (perfect passive of βαλλω — ballō) and burning with fever (present active). How long the fever had had her we have no means of knowing, possibly a sudden and severe attack (Mark 1:30), as they tell Jesus about her on reaching the house of Peter. We are not told what kind of fever it was. Fever itself was considered a disease. “Fever” is from German feuer (fire) like the Greek πυρ — pur f0). [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 9:30 Strictly charged them [εν εαυτωι]
A difficult word, compound of ενεβριμησατο — en and ενεβριμητη — brimaomai (to be moved with anger). It is used of horses snorting (Aeschylus, Theb. 461), of men fretting or being angry (Daniel 11:30). Allen notes that it occurs twice in Mark (Mark 1:43; Mark 14:5) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John 11:33 with απεκριτη — en heautōi). Here and in Mark 1:32 it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle ορατε μηδεις γινωσκετω — enebrimēsato but Aleph and B have the passive enebrimēthē which Westcott and Hort accept, but without the passive sense (cf. apekrithē). “The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in John 11:33 in look and manner” (McNeile). Bruce translates Euthymius Zigabenus on Mark 1:32: “Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept.” “See to it, let no one know it” Note elliptical change of persons and number in the two imperatives. [source]
Mark 1:34 Devils [δαιμόνια]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER-
-DIVIDER-
In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER-
-DIVIDER-
Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER-
-DIVIDER-
This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER-
-DIVIDER-
[source]

Mark 1:12 Driveth him [ἐκβάλλει]
Stronger than Matthew's ἀνήχθη , was led up, and Luke's ἤγετο , was led. See on Matthew 9:38. It is the word used of our Lord's expulsion of demons, Mark 1:34, Mark 1:39. [source]
Mark 1:12 Driveth him forth [αυτον εκβαλλει]
Vivid word, bolder than Matthew‘s “was led up” It is the same word employed in the driving out of demons (Mark 1:34, Mark 1:39). Mark has here “straightway” where Matthew has “then” (see note on Mark 1:9). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection. [source]
Mark 3:20 So that they could not so much as eat bread [ωστε μη δυνασται αυτους μηδε αρτον παγειν]
Note infinitive with ωστε — hōste Apparently Jesus and the disciples indoors with the great crowd in the house and at the door as in Mark 1:32; Mark 2:2 to which Mark refers by “again.” The jam was so great that they could not rest, could not eat, and apparently Jesus could not even teach. The crowd reassembled at once on Christ‘s return from the mountain. [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 4:38 Simon‘s wife‘s mother [πεντερα του Σιμωνος]
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. [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 4:39 He stood over her [επιστας επανω αυτης]
Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist‘s position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. Mark 1:31; Matthew 8:15 mention the touch of her hand rather than the tender look over her head. [source]
Luke 4:40 With divers diseases [νοσοις ποικιλαις]
Instrumental case. For “divers” say “many coloured” or “variegated.” See note on Matthew 4:24 and note on Mark 1:33. Brought Constative summary second aorist active indicative like Matthew 8:16, prosenegkan where Mark 1:32 has the imperfect ηγαγον — epheron brought one after another. [source]
Luke 4:42 When it was day [γενομενης ημερας]
Genitive absolute with aorist middle participle. Mark 1:35 notes it was “a great while before day” (which see note for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark 1:35). [source]
Luke 4:40 Had [ειχον]
Imperfect tense including all the chronic cases.With divers diseases (νοσοις ποικιλαις — nosois poikilais). Instrumental case. For “divers” say “many coloured” or “variegated.” See note on Matthew 4:24 and note on Mark 1:33. Brought (ēgagon). Constative summary second aorist active indicative like Matthew 8:16, prosenegkan where Mark 1:32 has the imperfect ηγαγον — epheron brought one after another.He laid his hands on every ozne of them and healed them Note the present active participle επερον — epititheis and the imperfect active ο δε ενι εκαστωι αυτων τας χειρας επιτιτεις ετεραπευεν αυτους — etherapeuen picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came. [source]
Luke 4:44 Was preaching [ην κηρυσσων]
Periphrastic imperfect active, describing his first tour of Galilee in accord with the purpose just stated. One must fill in details, though Mark 1:39 and Matthew 8:23-25 tell of the mass of work done on this campaign. [source]
John 1:15 Cried [κέκραγεν]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
John 1:23 He said [επη]
Common imperfect active (or second aorist active) of πημι — phēmi to say, old defective verb. I am the voice of one crying in the wilderness For his answer John quotes Isaiah 40:3. The Synoptics (Mark 1:3; Matthew 3:3; Luke 3:4) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, [source]
John 7:20 A devil [δαιμόνιον]
Or more correctly, a demon. See on Mark 1:34. The name was applied to Jesus by the multitude ( ὄχλος ) and not by those whom He was addressing in John 7:19, because of the gloomy suspicions which they thought He entertained, and in entire ignorance of the design of the Jews which Jesus had penetrated. The same term was applied to John the Baptist, the ascetic, as one who withdrew from social intercourse (Matthew 11:18). [source]
John 1:23 Crying in the wilderness []
Some join in the wilderness with make straight, as in the Hebrew. The quotation is from Isaiah 40:3. In the other three Gospels it is applied to the Baptist (Matthew 3:3; Mark 1:3; Luke 3:4). Here he uses it of himself. On wilderness, see on Matthew 3:1. [source]
John 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
Acts 28:8 Lay [κατακεισται]
Common verb for the sick (Mark 1:30; John 5:6). [source]
Acts 28:8 Laying his hands on him healed him [δυσεντερια]
Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον — iaomai is employed here of the miraculous healing by Paul while ιαομαι — therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. [source]
Acts 28:8 Sick [συνεχομενον]
“Held together.” Common verb again for the sick as in Luke 4:38. Of fever (πυρετοις — puretois). Instrumental case, and plural “fevers,” medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). Dysentery Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια — epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον — iaomai is employed here of the miraculous healing by Paul while ιαομαι — therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο — epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι — anagomenois (when we sailed) “the things for our needs” (αναγομενοις — ta pros tas chreias). [source]
Acts 28:8 Dysentery [δυσεντεριωι]
Instrumental case also. Late form of the older ndusenterian and only here in N.T. Our very word dysentery. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. Laying his hands on him healed him (δυσεντερια — epitheis tas cheiras autōi iasato auton). Either like the laying on of hands in James 5:14, the gift of healing (1 Corinthians 12:9.), or the tender interest of Jesus when he took hold of the hand of Peter‘s mother-in-law (Mark 1:31). Ramsay argues that επιτεις τας χειρας αυτωι ιασατο αυτον — iaomai is employed here of the miraculous healing by Paul while ιαομαι — therapeuō is used of the cures by Luke the physician (Acts 28:9). This is a general distinction and it is probably observed here, but in Luke 6:18 (which see) both verbs are employed of the healings by Jesus. Came and were healed Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, “us” Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. They put on board Second aorist middle indicative of επετεντο — epitithēmi to put on. The idea of “on board” is merely suggested by επιτιτημι — anagomenois (when we sailed) “the things for our needs” (αναγομενοις — ta pros tas chreias). [source]
1 Corinthians 10:20 Devils [δαιμονίοις]
See on Mark 1:34. Used here, as always in the New Testament, of diabolic spirits. Δαιμόνιον the neuter of the adjective δαιμόνιος divineoccurs in Paul's writings only here and 1 Timothy 4:1. It is used in the Septuagint, Deuteronomy 32:17, to translate the Hebrew word which seems, originally, to have meant a supernatural being inferior to the gods proper, applied among the Assyrians to the bulldeities which guarded the entrances to temples and palaces. Among the Israelites it came to signify all gods but the God of Israel. Compare Isaiah 65:11, where Gad (good fortune, probably the star-God Jupiter) is rendered in the Septuagint τῷ δαιμονίῳ thedemon. See Rev, O.T. Also Psalm 96:5(Sept. 95), where elilim things of nought, A.V. idols, is rendered by δαιμόνια demonsi0. [source]
2 Thessalonians 2:15 Stand fast [στηκετε]
Present imperative active of the late present στηκο — stēko from εστηκα — hestēka (perfect active of ιστημι — histēmi). See note on 1 Thessalonians 3:8. Hold the traditions (krateite tas paradoseis). Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις — Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word (κρατεω — dia logou), or written, by epistle of ours (Παραδοσις — di' epistolēs hēmōn). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over (δια λογου — paredōka) unto you.” He praises them because ye “hold fast the traditions even as I delivered them unto you.” The tradition may be merely that of men and so worthless and harmful in place of the word of God (Mark 7:8; Colossians 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. Which ye were taught First aorist passive indicative of παρεδωκα — didaskō to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. [source]
2 Thessalonians 2:15 Hold the traditions [krateite tas paradoseis)]
Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις — Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. [source]
Titus 3:3 Divers lusts [ηδοναις ποικιλαις]
“Pleasures” Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. [source]
Titus 3:3 Foolish [ανοητοι]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις — apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Titus 3:3 Deceived [πλανωμενοι]
Present passive participle of πλαναω — planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις — hēdonais poikilais). “Pleasures” (ηδοναις — hēdonais from ηδομαι — hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις — Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον — bion). In malice (εν κακιαι — en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι — stugētoi). Late passive verbal from στυγεω — stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Hebrews 6:9 That accompany salvation [ἐχόμενα σωτηρίας]
Ἔχεσθαι with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, Mark 1:38; in a temporal sense, Luke 13:33, next. He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition. [source]
Hebrews 6:9 But we are persuaded [πεπεισμετα δε]
Perfect passive indicative of πειτω — peithō literary plural. Note Paul‘s use of πεπεισμαι — pepeismai in 2 Timothy 1:12. Better things “The better things” than those pictures in Hebrews 6:4-8. That accompany salvation “Things holding on to salvation” (Mark 1:38), a common Greek phrase εχομενα — echomena present middle participle of εχω — echō Though we thus speak Concessive condition of the first class. Explanatory, not apologetic, of his plain talk. Not unrighteous to forget Second aorist middle infinitive of επιλαντανω — epilanthanō with genitive case But even God cannot remember what they did not do. In that ye ministered and still do minister First aorist active and present active participle of the one verb διακονεω — diakoneō the sole difference being the tense (single act aorist, repeated acts present). [source]
James 3:4 Of the steersman [του ευτυνοντος]
Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 Rough [σκληρον]
Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
James 3:4 By a very small rudder [υπο ελαχιστου πηδαλιου]
For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Revelation 9:20 Devils [δαιμόνια]
More properly, demons. See on Mark 1:34. Compare 1 Corinthians 10:20; 1 Timothy 4:1. [source]
Revelation 18:2 Devils [δαιμόνων]
Properly, demons, which Rev., strangely commits to the margin. See on Mark 1:34. See Isaiah 13:20-22; Isaiah 34:13-15. Also on Luke 11:24. [source]
Revelation 11:9 Do look upon [βλεπουσιν]
Present (vivid dramatic) active indicative of βλεπω — blepō days and a half Accusative of extent of time. ημισυ — Hēmisu is neuter singular though ημερας — hēmeras (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (Revelation 11:3), but there is no necessary correspondence (day for a year). This delight of the spectators “is represented as at once fiendish and childish” (Swete).Suffer not (ουκ απιουσιν — ouk aphiousin). Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8).Their dead bodies “Their corpses,” plural here, though singular just before and in Revelation 11:8.To be laid in a tomb (τετηναι εις μνημα — tethēnai eis mnēma). First aorist passive of τιτημι — tithēmi to place. Μνημα — Mnēma (old word from μιμνησκω — mimnēskō to remind) is a memorial, a monument, a sepulchre, a tomb (Mark 5:3). “In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long” (Beckwith). See Tobit 1:18ff. [source]
Revelation 11:9 Suffer not [ουκ απιουσιν]
Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8). [source]

What do the individual words in Mark 1:3 mean?

[The] voice of one crying in the wilderness Prepare the way of [the] Lord straight make the paths of Him
Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ

Φωνὴ  [The]  voice 
Parse: Noun, Nominative Feminine Singular
Root: φωνή  
Sense: a sound, a tone.
βοῶντος  of  one  crying 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: βοάω  
Sense: to raise a cry, of joy pain etc.
ἐρήμῳ  wilderness 
Parse: Adjective, Dative Feminine Singular
Root: ἔρημος  
Sense: solitary, lonely, desolate, uninhabited.
Ἑτοιμάσατε  Prepare 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ἑτοιμάζω  
Sense: to make ready, prepare.
ὁδὸν  way 
Parse: Noun, Accusative Feminine Singular
Root: ὁδός 
Sense: properly.
Κυρίου  of  [the]  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
εὐθείας  straight 
Parse: Adjective, Accusative Feminine Plural
Root: εὐθύσ1 
Sense: straight, level.
ποιεῖτε  make 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: ποιέω  
Sense: to make.
τρίβους  paths 
Parse: Noun, Accusative Feminine Plural
Root: τρίβος  
Sense: a worn way, a path.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.