Markus 1:32

1:32 When it was evening, after sunset, they brought to him all who were sick and demon-possessed.

Markus 2:12

2:12 And immediately the man ¹  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Markus 3:7-8

Crowds by the Sea

3:7 Then ²  Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. ³  And from Judea, 3:8 Jerusalem, ⁴  Idumea, beyond the Jordan River, ⁵  and around Tyre ⁶  and Sidon ⁷  a great multitude came to him when they heard about the things he had done.

Markus 3:22

3:22 The experts in the law ⁸  who came down from Jerusalem ⁹  said, “He is possessed by Beelzebul,” ¹⁰  and, “By the ruler ¹¹  of demons he casts out demons.”

Markus 4:32

4:32 when it is sown, it grows up, ¹²  becomes the greatest of all garden plants, and grows large branches so that the wild birds ¹³  can nest in its shade.” ¹⁴ 

Markus 4:38

4:38 But ¹⁵  he was in the stern, sleeping on a cushion. They woke him up and said to him, “Teacher, don’t you care that we are about to die?”

Markus 5:16

5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.

Markus 5:18

5:18 As he was getting into the boat the man who had been demon-possessed asked if he could go ¹⁶  with him.

Markus 5:26

5:26 She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.

Markus 5:30

5:30 Jesus knew at once that power had gone out from him. He turned around in the crowd and said, “Who touched my clothes?”

Markus 6:33

6:33 But many saw them leaving and recognized them, and they hurried on foot ¹⁷  from all the towns ¹⁸  and arrived there ahead of them. ¹⁹ 

Markus 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ²⁰  immediately heard about him and came and fell at his feet.

Markus 7:36

7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. ²¹ 

Markus 8:28

8:28 They said, ²²  “John the Baptist, others say Elijah, ²³  and still others, one of the prophets.”

Markus 9:7

9:7 Then ²⁴  a cloud ²⁵  overshadowed them, ²⁶  and a voice came from the cloud, “This is my one dear Son. ²⁷  Listen to him!” ²⁸ 

Markus 9:9

9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.

Markus 9:20

9:20 So they brought the boy ²⁹  to him. When the spirit saw him, it immediately threw the boy into a convulsion. He ³⁰  fell on the ground and rolled around, foaming at the mouth.

Markus 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ³¹  They ³²  will kill him, ³³  and after three days he will rise.” ³⁴ 

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ³⁵  but not for God; all things are possible for God.”

Markus 10:42

10:42 Jesus called them and said to them, “You know that those who are recognized as rulers of the Gentiles lord it over them, and those in high positions use their authority over them.

Markus 10:45

10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom ³⁶  for many.”

Markus 11:1

The Triumphal Entry

11:1 Now ³⁷  as they approached Jerusalem, ³⁸  near Bethphage ³⁹  and Bethany, at the Mount of Olives, ⁴⁰  Jesus ⁴¹  sent two of his disciples

Markus 11:21

11:21 Peter remembered and said to him, “Rabbi, look! The fig tree you cursed has withered.”

Markus 11:23

11:23 I tell you the truth, ⁴²  if someone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him.

Markus 11:31-32

11:31 They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ 11:32 But if we say, ‘From people – ’” (they feared the crowd, for they all considered John to be truly a prophet).

Markus 12:6

12:6 He had one left, his one dear son. ⁴³  Finally he sent him to them, saying, ‘They will respect my son.’

Markus 12:19

12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man ⁴⁴  must marry ⁴⁵  the widow and father children ⁴⁶  for his brother.’ ⁴⁷ 

Markus 12:35

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law ⁴⁸  say that the Christ ⁴⁹  is David’s son? ⁵⁰ 

Markus 12:38

Warnings About Experts in the Law

12:38 In his teaching Jesus ⁵¹  also said, “Watch out for the experts in the law. ⁵²  They like walking ⁵³  around in long robes and elaborate greetings ⁵⁴  in the marketplaces,

Markus 12:41

The Widow’s Offering

12:41 Then ⁵⁵  he ⁵⁶  sat down opposite the offering box, ⁵⁷  and watched the crowd putting coins into it. Many rich people were throwing in large amounts.

Markus 13:32

Be Ready!

13:32 “But as for that day or hour no one knows it – neither the angels in heaven, nor the Son ⁵⁸  – except the Father.

Markus 14:27

The Prediction of Peter’s Denial

14:27 Then ⁵⁹  Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’ ⁶⁰ 

Markus 14:44

14:44 (Now the betrayer ⁶¹  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ⁶² 

Markus 14:55

14:55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything.

Markus 14:60

14:60 Then ⁶³  the high priest stood up before them ⁶⁴  and asked Jesus, “Have you no answer? What is this that they are testifying against you?”

Markus 14:69

14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.”

Markus 15:20-21

15:20 When they had finished mocking ⁶⁵  him, they stripped him of the purple cloak and put his own clothes back on him. Then ⁶⁶  they led him away to crucify him. ⁶⁷ 

The Crucifixion

15:21 The soldiers ⁶⁸  forced ⁶⁹  a passerby to carry his cross, ⁷⁰  Simon of Cyrene, who was coming in from the country ⁷¹  (he was the father of Alexander and Rufus).

Markus 15:39

15:39 Now when the centurion, ⁷²  who stood in front of him, saw how he died, ⁷³  he said, “Truly this man was God’s Son!”

Markus 16:9

The Longer Ending of Mark

16:9 ⁷⁴ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.

[2:12]  ¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[3:7]  ² tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:7]  ³ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[3:8]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ⁵ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:8]  ⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[3:8]  ⁷ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[3:8]  map For location see Map1 A1; JP3 F3; JP4 F3.

[3:22]  ⁸ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

[3:22]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:22]  ¹⁰ tn Grk “He has Beelzebul.”

[3:22]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[3:22]  ¹¹ tn Or “prince.”

[4:32]  ¹² tn Mark 4:31-32 is fairly awkward in Greek. Literally the sentence reads as follows: “As a mustard seed, which when sown in the earth, being the smallest of all the seeds in the earth, and when it is sown, it grows up…” The structure has been rendered in more idiomatic English, although some of the awkward structure has been retained for rhetorical effect.

[4:32]  ¹³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[4:32]  ¹⁴ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[4:38]  ¹⁵ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:18]  ¹⁶ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[6:33]  ¹⁷ tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).

[6:33]  ¹⁸ tn Or “cities.”

[6:33]  ¹⁹ tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B [phone] pc lat co. Some mss (D 28 33 700 pc) read συνῆλθον (sunhlqon, “arrived there with them”), while the majority of mss, most of them late (Ì^84vid [A ˹³] Ï sy^h), conflate the two readings (προῆλθον αὐτοὺς καὶ συνῆλθον πρὸς αὐτόν, “they preceded them and came together to him”). The reading adopted here thus has better external credentials than the variants. As well, it is the harder reading internally, being changed “by copyists who thought it unlikely that the crowd on the land could have outstripped the boat” (TCGNT 78).

[7:25]  ²⁰ sn Unclean spirit refers to an evil spirit.

[7:36]  ²¹ tn Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”

[8:28]  ²² tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[8:28]  ²³ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:7]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ²⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ²⁶ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ²⁷ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ²⁸ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:20]  ²⁹ tn Grk “him.”

[9:20]  ³⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ³² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ³³ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ³⁴ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:27]  ³⁵ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.

[10:45]  ³⁶ sn The Greek word for ransom (λύτρον, lutron) is found here and in Matt 20:28 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in humanity’s place as a substitute, enduring the judgment that was deserved for sin.

[11:1]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:1]  ³⁹ sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[11:1]  ⁴⁰ sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[11:1]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:23]  ⁴² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:6]  ⁴³ tn Grk “one beloved son.” See comment at Mark 1:11.

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

[12:19]  ⁴⁴ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[12:19]  ⁴⁵ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[12:19]  ⁴⁶ tn Grk “raise up seed” (an idiom for fathering children).

[12:19]  ⁴⁷ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[12:35]  ⁴⁸ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:35]  ⁴⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:35]  sn See the note on Christ in 8:29.

[12:35]  ⁵⁰ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[12:38]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:38]  ⁵² tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

[12:38]  ⁵³ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

[12:38]  ⁵⁴ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[12:41]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:41]  ⁵⁶ tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

[12:41]  ⁵⁷ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[12:41]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

[13:32]  ⁵⁸ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

[14:27]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:27]  ⁶⁰ sn A quotation from Zech 13:7.

[14:44]  ⁶¹ tn Grk “the one who betrays him.”

[14:44]  ⁶² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:60]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ⁶⁴ tn Grk “in the middle.”

[15:20]  ⁶⁵ tn The aorist tense is taken consummatively here.

[15:20]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:20]  ⁶⁷ sn See the note on Crucify in 15:13.

[15:21]  ⁶⁸ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ⁶⁹ tn Or “conscripted”; or “pressed into service.”

[15:21]  ⁷⁰ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.

[15:21]  ⁷¹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[15:39]  ⁷² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[15:39]  ⁷³ tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”

[16:9]  ⁷⁴ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[16:9]  sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.