ManyBibles

Mark 10

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1He got up from there and went into the region of Judea and beyond the Jordan, and crowds came together to him again; and, as was his custom, he was teaching them again. 2And Pharisees came up and asked him to test him, “Is it lawful for a man to divorce his wife?” 3But he answered them, “What did Moses command you?” 4They said, “Moses permitted a man to write a certificate of divorce and to divorce her.” 5But Jesus said to them, “Because of your hardness of heart he wrote you this commandment. 6But from the beginning of creation, God made them male and female. 7For this reason a man will leave his father and mother and be joined to his wife, 8and the two will become one flesh. So they are no longer two, but one flesh. 9Therefore what God has joined together, let man not separate.” 10And in the house his disciples asked him again concerning this very thing. 11And he said to them, “Whoever divorces his wife and marries another commits adultery against her. 12And if she herself divorces her husband and marries another, she commits adultery.” 13And they were bringing little children to him so that he might touch them, but the disciples rebuked those bringing them. 14But when Jesus saw it, he was indignant and said to them, “Allow the little children to come to me, and do not forbid them; for the kingdom of God belongs to such as these. 15Truly I tell you, whoever does not receive the kingdom of God like a little child will never enter into it.” 16And taking them into his arms, he intensely blessed them, laying his hands upon them. 17As he was going out onto the way, one ran up, knelt before him, and asked him, “Good Teacher, what must I do so that I may inherit eternal life?” 18Jesus said to him, “Why do you call me good? No one is good except one—God. 19You know the commandments: ‘Do not murder,’ ‘Do not commit adultery,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Do not defraud,’ ‘Honor your father and mother.’” 20He answered and said to him, “Teacher, all these things I have kept from my youth.” 21Jesus, looking at him, loved him, and said to him, “One thing you lack: go, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.” 22But his face fell at that word, and he went away grieving, for he was having many possessions. 23And Jesus looked around and said to his disciples, “How difficultly will those who have wealth enter into the kingdom of God!” 24But the disciples were amazed at his words. But Jesus answered again and said to them, “Children, how difficult it is for those trusting in wealth to enter into the kingdom of God! 25It is easier for a camel to pass through the eye of the needle than for a rich person to enter into the kingdom of God.” 26And they were exceedingly astonished, saying to themselves, “Then who can be saved?” 27Jesus, looking at them, said, “With humans it is impossible, but not with God; for all things are possible with God.” 28Peter began to say to him, “Look, we have left everything and have followed you.” 29Jesus answered, “Truly I tell you, there is no one who has left house, or brothers, or sisters, or mother, or father, or wife, or children, or fields, for my sake and for the sake of the gospel, 30who will not receive a hundredfold now in this time—houses, and brothers, and sisters, and mothers, and children, and fields, with persecutions—and in the age to come, eternal life. 31But many who are first will be last, and the last first.” 32They were on the way going up to Jerusalem, and Jesus was going before them; and they were amazed, and those following were afraid. And taking the twelve aside again, he began to tell them the things that were going to happen to him: 33“Look, we are going up to Jerusalem, and the Son of Man will be delivered up to the chief priests and to the scribes; and they will condemn him to death and will deliver him over to the nations. 34and they will mock him, and spit on him, and scourge him, and kill him; and after three days he will rise again.” 35And James and John, the two sons of Zebedee, came up to him, saying to him, “Teacher, we want you to do for us whatever we ask you.” 36He said to them, “What do you want me to do for you?” 37They said to him, “Grant to us that we may sit, one on your right and one on your left, in your glory.” 38But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism that I am baptized with?” 39They said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism that I am baptized with, you will be baptized; 40but to sit on my right or on my left is not mine to give, but it is for those for whom it has been prepared.” 41And when the ten heard this, they began to be indignant about James and John. 42And calling them to him, Jesus said to them, “You know that those who are recognized as rulers of the nations lord it over them, and their great ones exercise authority over them. 43But it is not so among you; rather, whoever wants to become great among you will be your servant, 44and whoever wants to be first among you will be bondservant of all. 45For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” 46And they came to Jericho. As he was going out from Jericho with his disciples and a sizable crowd, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 47When he heard that it was Jesus the Nazarene, he began to cry out and say, “Son of David, Jesus, have mercy on me!” 48Many rebuked him, telling him to be quiet, but he cried out all the more, “Son of David, have mercy on me!” 49Jesus stood still and said, “Call him.” And they called the blind man, saying to him, “Take courage, get up; he is calling you.” 50Throwing off his cloak, he sprang up and came to Jesus. 51Answering him, Jesus said, “What do you want me to do for you?” The blind man said to him, “Rabboni, that I may see again.” 52And Jesus said to him, “Go; your faith has healed you.” And immediately he saw again and was following Jesus on the way.

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What the traditions agree on

Most Christian traditions agree that Christ abrogates the Mosaic allowance for divorce, restoring marriage to a lifelong, indissoluble union grounded in original creation, and it is broadly held that His model of servant leadership strictly forbids church officers from exercising domineering or hierarchical authority. However, it is disputed whether pastoral dispensation may permit divorce and penitential remarriage as a concession to human frailty, just as traditions are sharply divided over… Sign in to read the full consensus →

Held by most, but not all

  • The model of servant leadership strictly forbids church officers from exercising hierarchical or domineering authority over the congregation. (8 affirm)

Where the traditions differ

  • Pastoral dispensation may permit divorce and penitential remarriage as a concession to human frailty.

    catholic: QUALIFY; orthodox: AFFIRM; anglican: QUALIFY; reformed: DENY; anabaptist: DENY; restorationist: DENY

  • Christ's embrace of children provides dominical warrant for infant baptism.

    orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; methodist: AFFIRM; anabaptist: DENY; pentecostal: DENY; restorationist: DENY

  • The welcoming of children justifies the full sacramental participation of infants, including communion.

    orthodox: AFFIRM; anabaptist: DENY

  • Because Jesus blessed the children without baptizing them, the text reinforces the doctrine of believers' baptism over infant baptism.

    orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; methodist: DENY; anabaptist: AFFIRM; restorationist: QUALIFY

  • Jesus' act of laying hands on children provides the biblical model for infant dedication ceremonies rather than baptism.

    orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; methodist: DENY; anabaptist: AFFIRM; pentecostal: AFFIRM

  • The declaration that the kingdom belongs to little children proves they are born inherently innocent, contradicting the doctrine of total hereditary depravity.

    methodist: DENY; restorationist: AFFIRM

  • Christ uses the strict demands of the law pedagogically to expose human total depravity and the impossibility of merit-based salvation.

    catholic: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; restorationist: DENY

  • The command to sell possessions establishes the evangelical counsel of voluntary poverty as a distinct path of Christian perfection.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; methodist: QUALIFY; anabaptist: DENY

  • The instruction to sell possessions requires complete inward detachment from greed, rather than necessarily mandating literal monastic renunciation.

    orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; methodist: AFFIRM; anabaptist: DENY

  • The command to sell everything is a literal requirement for disciples that mandates the relinquishment of private property and a community of goods.

    catholic: QUALIFY; orthodox: DENY; anglican: QUALIFY; lutheran: DENY; methodist: DENY; anabaptist: QUALIFY

  • Jesus' warnings about wealth serve as a mandate for systemic economic justice and social reform.

    anglican: QUALIFY; methodist: QUALIFY

  • The declaration that the Son of Man gives His life as a ransom is a primary prooftext for objective, substitutionary atonement.

    orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM

  • The phrase 'ransom for many' demonstrates a definite atonement that effectively secures salvation specifically for the elect.

    reformed: AFFIRM; baptist: QUALIFY

  • Casting away the beggar's cloak symbolizes the necessary spiritual renunciation of worldly hindrances to follow Christ.

    catholic: AFFIRM; lutheran: QUALIFY; methodist: AFFIRM; pentecostal: QUALIFY

  • The healing of Bartimaeus models the human exercise of free will in a synergistic response to God's grace.

    lutheran: DENY; reformed: DENY; methodist: AFFIRM

  • The passive reception of sight by Bartimaeus models the absolute reliance on God's grace necessary for salvation.

    lutheran: AFFIRM; methodist: DENY; pentecostal: DENY

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

In the narrative of Mark 10, Jesus begins his final journey toward Jerusalem, using the journey to fundamentally reorder his disciples' understanding of the Kingdom of God. The chapter is structured around a series of encounters and teachings that overturn human expectations: Jesus rejects the Mosaic concession for divorce by appealing to God's original creation, welcomes marginalized children as models for receiving the Kingdom, warns that wealth is a nearly insurmountable barrier to salvation, and rebukes the disciples' ambitions for power by predicting his own suffering and death. He culminates this instruction by declaring his mission to serve and give his life as a ransom, finally demonstrating his restorative power and eliciting true discipleship in the healing of the blind beggar Bartimaeus. Reception: The Catholic tradition reads Mark 10 as profoundly foundational for sacramental theology, moral instruction, and ecclesiology. Verses 2-12 are central to the Catholic dogma of the indissolubility of marriage. The Council of Trent and Latin theologians like Augustine read Jesus' words not merely as moral instruction but as the institution (or restoration) of marriage as a permanent, indissoluble sacrament, abrogating the Mosaic concession. While the Latin tradition heavily emphasizes the absolute juridical and canonical bar to remarriage, Eastern Catholic churches, sharing this dogmatic teaching on indissolubility, often frame it through the theology of crowning and have historically navigated complex Byzantine traditions of pastoral 'economy' (oikonomia) in cases of marital breakdown, though always in communion with the Magisterium. Verses 17-22 form the classic biblical locus for the 'Evangelical Counsels.' Thomas Aquinas and the scholastic tradition distinguish between the commandments necessary for salvation (verse 19) and the invitation to perfection ('one thing you lack,' verse 21), laying the groundwork for the vowed religious life (poverty, chastity, and obedience). Furthermore, verse 45 ('to give his life a ransom for many') is central to Catholic soteriology and is echoed liturgically in the Roman Rite's Eucharistic consecration ('pro multis').

Eastern Orthodox

In Mark 10, Jesus journeys toward Jerusalem, offering teachings that radically reorient human relationships and values around the coming Kingdom. He grounds marriage in creation rather than Mosaic concessions (vv. 1-12), elevates children as models for receiving the Kingdom (vv. 13-16), and exposes the spiritual danger of wealth through his encounter with a rich man (vv. 17-27). As they travel, Jesus predicts his suffering and resurrection, countering his disciples' ambitions for glory by defining true greatness as self-sacrificial service, culminating in his own mission to give his life as a ransom (vv. 32-45). The chapter concludes with the healing of blind Bartimaeus, whose persistent faith restores his sight (vv. 46-52). Reception: Eastern Orthodox reception approaches this chapter through the lenses of asceticism, sacramental theology, and apophatic soteriology. Regarding marriage (vv. 1-12), the tradition affirms the absolute ideal of its indissolubility, understanding the union as forged by God (v. 9). However, echoing Christ’s acknowledgment of 'hardness of heart' (v. 5), canon law developed by figures like Basil the Great exercises 'oikonomia' (pastoral dispensation), recognizing the spiritual death of a marriage and allowing divorce and penitential remarriage as a concession to human weakness. In addressing the rich young ruler (vv. 17-27), the tradition balances the literal ascetic renunciation that became foundational for monasticism with the perspective of Clement of Alexandria, who argued that salvation requires the eradication of the passion of greed rather than merely the physical disposal of wealth. Christ's declaration that he came to give his life as a 'ransom for many' (v. 45) is a pivotal soteriological text. Gregory Nazianzen and the patristic consensus reject transactional views that the ransom was paid either to the devil or to appease the Father's wrath; instead, it is understood as a cosmic act of the incarnation to conquer death and liberate humanity.

Oriental Orthodox

The narrative follows Jesus as He journeys toward Jerusalem, continually upending conventional human hierarchies and expectations. He challenges the prevailing leniency regarding divorce by pointing back to the original creation of male and female, welcomes little children as the true heirs of the Kingdom, and instructs a wealthy man to sell everything to inherit eternal life. As He foretells His impending suffering and death for the third time, He rebukes James and John for their ambition, redefining true greatness as servanthood and declaring His mission to give His life as a ransom. The chapter concludes with the restoration of sight to blind Bartimaeus, who recognizes Jesus as the Son of David. Reception: Within the Oriental Orthodox tradition, Mark 10 has profoundly shaped both miaphysite Christology and the development of desert asceticism. Verse 18 ('Why do you call me good?') was heavily defended by early Alexandrian fathers like Athanasius against Arian misinterpretation; they maintained that Christ was not denying His own divine goodness, but rather acting pedagogically to elevate the young man's understanding from a mere human 'good teacher' to the recognition of the incarnate God. Christ’s declaration that He came to give His life as a 'ransom for many' (v. 45) was utilized by later theologians like Severus of Antioch to defend a unified, non-dualistic Christology, insisting that the one who serves, suffers, and ransoms is the single incarnate nature of God the Word acting voluntarily. Furthermore, the Syriac and Coptic monastic traditions drew heavily on the encounter with the rich young ruler (vv. 17-22). Ephrem the Syrian highlighted the man's grief as proof of the spiritual toxicity of wealth, viewing Christ's command to sell all as a foundational call to ascetic detachment.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 2Pharisees came to him testing him, and asked him, “Is it lawful for a man to divorce his wife?” 3He answered, “What did Moses command you?” 4They said, “Moses allowed a certificate of divorce to be written, and to divorce her.” 5But Jesus said to them, “For your hardness of heart, he wrote you this commandment. 6But from the beginning of the creation, God made them male and female. 7For this cause a man will leave his father and mother, and will join to his wife, 8and the two will become one flesh, so that they are no longer two, but one flesh. 9What therefore God has joined together, let no man separate.” 10In the house, his disciples asked him again about the same matter. 11He said to them, “Whoever divorces his wife and marries another commits adultery against her. 12If a woman herself divorces her husband and marries another, she commits adultery.” 13They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 14But when Jesus saw it, he was moved with indignation and said to them, “Allow the little children to come to me! Don’t forbid them, for God’s Kingdom belongs to such as these. 15Most certainly I tell you, whoever will not receive God’s Kingdom like a little child, he will in no way enter into it.” 16He took them in his arms and blessed them, laying his hands on them. 17As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?” 18Jesus said to him, “Why do you call me good? No one is good except one—God. 19You know the commandments: ‘Do not murder,’ ‘Do not commit adultery,’ ‘Do not steal,’ ‘Do not give false testimony,’ ‘Do not defraud,’ ‘Honor your father and mother.’” 20He said to him, “Teacher, I have observed all these things from my youth.” 21Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.” 22But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 23Jesus looked around and said to his disciples, “How difficult it is for those who have riches to enter into God’s Kingdom!” 24The disciples were amazed at his words. But Jesus answered again, “Children, how hard it is for those who trust in riches to enter into God’s Kingdom! 25It is easier for a camel to go through a needle’s eye than for a rich man to enter into God’s Kingdom.” 26They were exceedingly astonished, saying to him, “Then who can be saved?” 27Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.” 28Peter began to tell him, “Behold, we have left all and have followed you.” 29Jesus said, “Most certainly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the sake of the Good News, 30but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 31But many who are first will be last, and the last first.” 32They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 33“Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 34They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again.” 35James and John, the sons of Zebedee, came near to him, saying, “Teacher, we want you to do for us whatever we will ask.” 36He said to them, “What do you want me to do for you?” 37They said to him, “Grant to us that we may sit, one at your right hand and one at your left hand, in your glory.” 38But Jesus said to them, “You don’t know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?” 39They said to him, “We are able.” Jesus said to them, “You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 40but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared.” 41When the ten heard it, they began to be indignant toward James and John. 42Jesus summoned them and said to them, “You know that they who are recognized as rulers over the nations lord it over them, and their great ones exercise authority over them. 43But it shall not be so among you, but whoever wants to become great among you shall be your servant. 44Whoever of you wants to become first among you shall be bondservant of all. 45For the Son of Man also came not to be served but to serve, and to give his life as a ransom for many.” 46They came to Jericho. As he went out from Jericho with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 47When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, you son of David, have mercy on me!” 48Many rebuked him, that he should be quiet, but he cried out much more, “You son of David, have mercy on me!” 49Jesus stood still and said, “Call him.” They called the blind man, saying to him, “Cheer up! Get up. He is calling you!” 50He, casting away his cloak, sprang up, and came to Jesus. 51Jesus asked him, “What do you want me to do for you?” The blind man said to him, “Rabboni, that I may see again.” 52Jesus said to him, “Go your way. Your faith has made you well.” Immediately he received his sight and followed Jesus on the way.

KJV · King James Version

1And he arose from thence, and cometh into the coasts of Judea by the farther side of Jordan: and the people resort unto him again; and, as he was wont, he taught them again. 2And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. 3And he answered and said unto them, What did Moses command you? 4And they said, Moses suffered to write a bill of divorcement, and to put her away. 5And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6But from the beginning of the creation God made them male and female. 7For this cause shall a man leave his father and mother, and cleave to his wife; 8And they twain shall be one flesh: so then they are no more twain, but one flesh. 9What therefore God hath joined together, let not man put asunder. 10And in the house his disciples asked him again of the same matter. 11And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12And if a woman shall put away her husband, and be married to another, she committeth adultery. 13And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them. 14But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16And he took them up in his arms, put his hands upon them, and blessed them. 17And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? 18And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. 19Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. 20And he answered and said unto him, Master, all these have I observed from my youth. 21Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22And he was sad at that saying, and went away grieved: for he had great possessions. 23And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! 24And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! 25It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26And they were astonished out of measure, saying among themselves, Who then can be saved? 27And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. 28Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, 30But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. 31But many that are first shall be last; and the last first. 32And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: 34And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 35And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36And he said unto them, What would ye that I should do for you? 37They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? 39And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. 41And when the ten heard it, they began to be much displeased with James and John. 42But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44And whosoever of you will be the chiefest, shall be servant of all. 45For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 46And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimeus, the son of Timeus, sat by the highway side begging. 47And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. 48And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. 49And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50And he, casting away his garment, rose, and came to Jesus. 51And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

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Differences that change the meaning (93)
  • v1 [lexical]: translation of oria (coasts vs borders) — “coasts” (KJV, YLT, DARBY, DRC) vs “borders” (WEB, ASV, WEBSTER)
  • v1 [stylistic]: phrasing for custom/habit — “was wont” (KJV, ASV) vs “accustomed” (WEBSTER, DRC) vs “usually did” (WEB) vs “had been accustomed again” (YLT) vs “accustomed again” (DARBY)
  • v2 [lexical]: translation of apolusai (put away vs divorce) — “put away his” (KJV, ASV, DARBY, WEBSTER, DRC) vs “divorce” (WEB) vs “a” (YLT)
  • v4 [lexical]: translation of epetrepsen (suffered vs permitted vs allowed) — “suffered to write” (KJV, ASV, YLT, WEBSTER) vs “allowed” (WEB, DARBY) vs “permitted” (DRC)
  • v4 [lexical]: translation of biblion (bill vs certificate) — “bill” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “certificate” (WEB)
  • v4 [lexical]: translation of apostasiou (divorcement vs divorce) — “divorcement” (KJV, ASV, WEBSTER) vs “divorce” (YLT, DARBY, DRC) vs “divorce to be written” (WEB)
  • v5 [grammatical]: conjunction choice — “And” (KJV, YLT, DARBY, WEBSTER) vs “But” (WEB, ASV) vs “To whom” (DRC)
  • v5 [lexical]: translation of entolēn (commandment vs precept) — “commandment” (WEB, ASV) vs “you this precept” (KJV, WEBSTER) vs “command” (YLT) vs “commandment for you” (DARBY) vs “that” (DRC)
  • v7 [lexical]: translation of proskollēthēsetai (cleave vs join vs be united) — “cleave to” (KJV, WEBSTER) vs “shall” (ASV, DRC) vs “will join” (WEB) vs “shall unto” (YLT) vs “shall be united” (DARBY)
  • v8 [grammatical]: syntax for becoming one flesh — “the two will become” (WEB) vs “they twain shall be” (KJV) vs “the two become” (ASV) vs “the two for” (YLT) vs “the two” (DARBY) vs “two” (WEBSTER) vs “two in” (DRC)
  • v8 [grammatical]: translation of hōste (that vs so then vs therefore) — “that” (WEB, ASV, YLT, DARBY) vs “so then” (KJV, WEBSTER) vs “Therefore now” (DRC)
  • v8 [stylistic]: phrasing for no longer two — “two” (ASV, YLT, WEBSTER) vs “longer two” (WEB, DARBY) vs “no more twain” (KJV) vs “not two” (DRC)
  • v9 [grammatical]: verb tense for joining together — “hath joined” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did join” (YLT)
  • v9 [stylistic]: phrasing for negative command — “not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “no” (WEB)
  • v9 [lexical]: translation of chōrizetō (put asunder vs separate) — “put asunder” (KJV, ASV, YLT, DRC) vs “separate” (WEB, DARBY, WEBSTER)
  • v10 [textual]: variant reading for disciples and inclusion of again — “his” (WEB, KJV, WEBSTER) vs “the” (ASV, DARBY) vs “again” (YLT, DRC)
  • v11 [stylistic]: (vv 11, 14, 39, 52) verb tense and phrasing for speaking — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v11 [grammatical]: relative pronoun and verb mood — “Whosoever shall put away” (KJV, ASV, DARBY, DRC) vs “Whoever divorces” (WEB) vs “Whoever may” (YLT) vs “Whoever” (WEBSTER)
  • v11 [grammatical]: verb mood/tense for marrying — “marry” (KJV, ASV, WEBSTER, DRC) vs “marries” (WEB) vs “may” (YLT) vs “shall” (DARBY)
  • v11 [stylistic]: (vv 11, 12) archaic vs modern verb inflection — “committeth” (KJV, ASV, WEBSTER, DRC) vs “commits” (WEB, DARBY) vs “doth commit” (YLT)
  • v12 [grammatical]: verb voice/tense for marrying — “be married to” (KJV, WEBSTER, DRC) vs “marries” (WEB) vs “marry” (ASV) vs “is” (YLT) vs “shall marry” (DARBY)
  • v13 [grammatical]: modal verb for touching — “should” (WEB, KJV, ASV, WEBSTER) vs “might” (YLT, DARBY, DRC)
  • v13 [textual]: variant reading for conjunction and article/possessive with disciples — “the” (ASV, YLT, DRC) vs “but the” (WEB, DARBY) vs “and his” (KJV, WEBSTER)
  • v14 [lexical]: translation of ēganaktēsen (much displeased vs indignant) — “much displeased” (KJV, YLT, WEBSTER, DRC) vs “moved with indignation” (WEB, ASV) vs “indignant” (DARBY)
  • v14 [lexical]: translation of aphete (suffer vs allow) — “Suffer” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Allow” (WEB)
  • v14 [stylistic]: (vv 14, 18, 20, 21, 36, 38, 39, 49, 51) archaic vs modern preposition — “unto” (KJV, ASV, YLT, DRC) vs “to” (WEB, DARBY, WEBSTER)
  • v15 [lexical]: (vv 15, 29) translation of amēn — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v15 [lexical]: (vv 15, 28, 29) translation of legō (say to vs tell) — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v15 [grammatical]: relative pronoun and modal for conditional — “Whosoever shall” (KJV, ASV, DARBY, DRC) vs “whoever will” (WEB) vs “whoever may” (YLT) vs “Whoever” (WEBSTER)
  • v15 [stylistic]: prepositional phrase vs adverb — “into it” (WEB, YLT, DARBY, DRC) vs “therein” (KJV, ASV) vs “it” (WEBSTER)
  • v17 [grammatical]: conjunction and syntax for going out — “As” (WEB, ASV, YLT, DARBY) vs “And when” (KJV, WEBSTER, DRC)
  • v17 [grammatical]: participle translation and tense — “was gone forth” (KJV, DRC) vs “going out” (WEB) vs “going” (ASV) vs “is going” (YLT) vs “went” (DARBY) vs “had” (WEBSTER)
  • v17 [lexical]: translation of didaskale (Master vs Teacher) — “Teacher” (WEB, ASV, YLT, DARBY) vs “Master” (KJV, WEBSTER, DRC)
  • v19 [lexical]: phrasing of the commandment against false witness — “Do not bear” (KJV, ASV, DARBY, WEBSTER) vs “give” (WEB) vs “Thou mayest” (YLT) vs “not” (DRC)
  • v20 [stylistic]: word order and inclusion of 'things' — “Master all these have” (KJV, WEBSTER) vs “Teacher things” (ASV, DARBY) vs “Teacher” (WEB) vs “Teacher did” (YLT) vs “things” (DRC)
  • v20 [lexical]: translation of ephylaxamēn (observed vs kept) — “observed” (KJV, ASV, WEBSTER) vs “have all these things” (WEB) vs “keep” (YLT) vs “kept” (DARBY) vs “have” (DRC)
  • v21 [grammatical]: participle translation for looking — “beholding” (KJV, WEBSTER) vs “looking upon” (ASV, DARBY) vs “looking at” (WEB) vs “having looked upon” (YLT) vs “looking on” (DRC)
  • v21 [grammatical]: archaic vs modern pronoun and syntax — “thou lackest” (KJV, ASV, WEBSTER) vs “you lack” (WEB) vs “dost lack” (YLT) vs “thou” (DARBY) vs “is wanting unto thee” (DRC)
  • v21 [grammatical]: archaic vs modern auxiliary verb — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
  • v22 [lexical]: translation of stygnasas (sad vs face fell) — “And he was sad” (KJV, WEBSTER) vs “But his face fell” (WEB) vs “But his countenance fell” (ASV) vs “gloomy” (YLT) vs “But” (DARBY) vs “Who being struck” (DRC)
  • v22 [lexical]: translation of lypoumenos (sorrowful vs grieved) — “sorrowful” (WEB, ASV, DRC) vs “grieved” (KJV, DARBY, WEBSTER) vs “sorrowing” (YLT)
  • v22 [grammatical]: phrasing for possession — “had great” (KJV, WEBSTER, DRC) vs “was one who” (WEB) vs “was one that” (ASV) vs “was having many” (YLT) vs “large” (DARBY)
  • v23 [lexical]: (vv 23, 24, 25) translation of basileian tou theou — “the kingdom of God” (KJV, ASV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “reign” (YLT)
  • v24 [lexical]: (vv 24, 32) translation of ethambounto (astonished vs amazed) — “astonished” (KJV, YLT, WEBSTER, DRC) vs “amazed” (WEB, ASV, DARBY)
  • v24 [textual]: conjunction de vs kai — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
  • v24 [grammatical]: infinitive vs modal — “to” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “should” (DARBY)
  • v27 [grammatical]: participle translation and preposition — “looking upon” (KJV, ASV, WEBSTER) vs “on” (DARBY, DRC) vs “at” (WEB) vs “having looked” (YLT)
  • v28 [lexical]: translation of idou (Lo vs Behold) — “Lo” (KJV, ASV, YLT, WEBSTER) vs “Behold” (WEB, DARBY, DRC)
  • v28 [stylistic]: (vv 28, 37) archaic vs modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v29 [grammatical]: relative clause phrasing — “man that hath” (KJV, ASV, WEBSTER) vs “one who has” (WEB, DARBY) vs “one who” (YLT) vs “who” (DRC)
  • v29 [lexical]: (vv 29, 30) translation of adelphous (brethren vs brothers) — “brethren” (KJV, ASV, DARBY, WEBSTER, DRC) vs “brothers” (WEB, YLT)
  • v29 [lexical]: (vv 29, 30) translation of agrous (lands vs fields) — “lands” (KJV, ASV, DARBY, WEBSTER, DRC) vs “land” (WEB) vs “fields” (YLT)
  • v30 [grammatical]: future syntax — “But he shall” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “who may not” (YLT) vs “that not” (DARBY) vs “Who not” (DRC)
  • v30 [lexical]: translation of hekatontaplasiona — “a” (ASV, DARBY, WEBSTER) vs “an hundredfold” (KJV, YLT) vs “one hundred times more” (WEB) vs “hundred times as much” (DRC)
  • v31 [grammatical]: (vv 31, 33, 34) future auxiliary — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v32 [stylistic]: (vv 32, 33, 37, 40) preposition choice — “in” (KJV, YLT, DARBY, WEBSTER, DRC) vs “on” (WEB, ASV)
  • v32 [grammatical]: pronoun vs conjunction — “and” (WEB, KJV, ASV, WEBSTER) vs “he” (YLT, DRC) vs “again to him he” (DARBY)
  • v33 [grammatical]: tense for going — “go” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are going” (WEB)
  • v33 [lexical]: translation of paradothēsetai (delivered vs betrayed) — “to” (WEB, YLT, WEBSTER) vs “delivered unto” (KJV, ASV) vs “up to” (DARBY) vs “betrayed to” (DRC)
  • v33 [lexical]: translation of ethnesin (Gentiles vs nations) — “Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY)
  • v34 [textual]: variant reading for third day vs after three days — “and the third day” (KJV, YLT, WEBSTER, DRC) vs “after three days” (ASV, DARBY) vs “On” (WEB)
  • v37 [stylistic]: phrasing for request — “to to” (WEB, YLT, WEBSTER) vs “unto him Grant unto” (KJV, ASV) vs “to Give to” (DARBY) vs “to” (DRC)
  • v37 [stylistic]: parallel structure phrasing — “the other on thy” (KJV, WEBSTER, DRC) vs “one” (ASV, YLT, DARBY) vs “one at your” (WEB)
  • v38 [grammatical]: translation of de — “But” (WEB, KJV, ASV, WEBSTER) vs “and” (YLT, DARBY, DRC)
  • v38 [grammatical]: phrasing for 'do not know' — “Ye know not” (KJV, ASV, WEBSTER) vs “You don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY) vs “You” (DRC)
  • v38 [lexical]: (vv 38, 39) translation of potērion (cup vs chalice) — “cup that” (WEB, KJV, ASV, YLT, WEBSTER) vs “which” (DARBY) vs “chalice” (DRC)
  • v38 [stylistic]: (vv 38, 39) relative pronoun phrasing — “that” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “wherewith” (DRC)
  • v39 [lexical]: translation of dynametha (are able vs can) — “are able” (WEB, ASV, YLT, DARBY) vs “can And” (KJV, WEBSTER, DRC)
  • v40 [grammatical]: tense/voice of hetoimastai — “is” (KJV, DARBY, WEBSTER, DRC) vs “hath been” (ASV, YLT) vs “has been” (WEB)
  • v41 [grammatical]: participle vs finite verb — “heard it they” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT) vs “having of” (DARBY) vs “hearing” (DRC)
  • v41 [lexical]: translation of ērxanto aganaktein — “much displeased with” (KJV, WEBSTER) vs “at” (YLT, DRC) vs “indignant toward” (WEB) vs “moved indignation concerning” (ASV) vs “indignant about” (DARBY)
  • v42 [grammatical]: participle translation for calling — “called” (KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “summoned” (WEB) vs “calling” (DRC)
  • v42 [stylistic]: archaic vs modern pronoun and tense — “Ye know” (KJV, ASV, DARBY, WEBSTER) vs “You” (WEB, DRC) vs “have known” (YLT)
  • v42 [lexical]: translation of katakyrieuousin — “Gentiles exercise lordship” (KJV, WEBSTER) vs “lord it” (ASV, DRC) vs “nations lord it” (WEB) vs “nations do” (YLT) vs “nations” (DARBY)
  • v43 [lexical]: translation of diakonos (minister vs servant) — “minister” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “servant” (WEB)
  • v44 [lexical]: translation of doulos (servant vs bondservant) — “servant” (KJV, ASV, YLT, WEBSTER) vs “bondservant” (WEB) vs “bondman” (DARBY) vs “the” (DRC)
  • v45 [textual]: variant inclusion of 'also' vs 'came' — “came” (KJV, YLT, WEBSTER) vs “also” (WEB, ASV) vs “did” (DARBY) vs “also is” (DRC)
  • v45 [lexical]: translation of diakonēthēnai — “ministered unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “served” (WEB)
  • v45 [lexical]: translation of diakonēsai — “minister” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “serve” (WEB)
  • v45 [lexical]: translation of lytron (ransom vs redemption) — “ransom” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “redemption” (DRC)
  • v46 [grammatical]: historical present vs past tense — “came” (WEB, KJV, WEBSTER, DRC) vs “come” (ASV, YLT, DARBY)
  • v46 [grammatical]: participle/tense for going out — “went out of” (KJV, WEBSTER, DRC) vs “from” (WEB, ASV) vs “is going forth from” (YLT) vs “was going from” (DARBY)
  • v46 [grammatical]: preposition vs conjunction — “with” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “and” (DARBY)
  • v47 [textual]: variant inclusion of Jesus and translation of eleēson — “have mercy on” (WEB, KJV, ASV, WEBSTER, DRC) vs “Jesus deal kindly with” (YLT) vs “Jesus” (DARBY)
  • v48 [lexical]: translation of epetimōn (rebuked vs charged) — “rebuked” (WEB, ASV, DARBY, DRC) vs “charged” (KJV, WEBSTER) vs “were rebuking” (YLT)
  • v48 [lexical]: translation of siōpēsē — “should hold his peace” (KJV, ASV, WEBSTER) vs “be quiet” (WEB) vs “might keep silent” (YLT) vs “might be silent” (DARBY) vs “might” (DRC)
  • v49 [textual]: variant reading eipe vs ekeleusen and verb phrasing — “stood still and commanded” (KJV, WEBSTER) vs “said Call” (WEB) vs “said Call ye” (ASV) vs “having he” (YLT) vs “standing desired” (DARBY) vs “standing” (DRC)
  • v49 [grammatical]: present vs past tense for call — “call” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “called” (WEB)
  • v49 [stylistic]: tense and archaic pronouns — “calleth thee” (KJV, ASV, WEBSTER, DRC) vs “is calling you” (WEB) vs “doth call” (YLT) vs “calls” (DARBY)
  • v51 [interpretive]: transliteration vs translation of Rabboni — “Rabboni” (WEB, ASV, YLT, DARBY, DRC) vs “Lord” (KJV, WEBSTER)
  • v51 [lexical]: translation of anablepsō — “may see again” (WEB, YLT) vs “may” (ASV, WEBSTER) vs “may see” (DARBY, DRC) vs “might receive my sight” (KJV)
  • v52 [lexical]: translation of aneblepsen — “received his sight” (WEB, KJV, ASV, WEBSTER) vs “saw again” (YLT) vs “saw immediately” (DARBY) vs “saw” (DRC)
  • v52 [textual]: variant reading autō vs tō Iēsou — “him” (ASV, DARBY, DRC) vs “followed Jesus in” (KJV, WEBSTER) vs “on” (WEB) vs “was following” (YLT)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Original Greek text as provided (matches standard critical editions like NA28/SBLGNT but contains several Byzantine/TR inclusions and distinct anomalies).

Divine names: Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

In historical-critical analysis, this chapter serves as the climax of Mark’s 'journey to Jerusalem' or 'the Way' section, which formally spans from Peter's confession in chapter 8 to the arrival in Jerusalem. The narrative structure contrasts the escalating clarity of Jesus' path to the cross (highlighted by the third and most detailed passion prediction in verses 32-34) with the persistent incomprehension and status-seeking of the disciples. Redaction critics note that Mark compiles various pronouncement stories (apophthegms) concerning social ethics—divorce, the status of children, and wealth—using the geographical framework of the journey to present a radical, inverted paradigm of discipleship where the lowest are elevated and the great must become servants.

Jewish interpretation

The narrative presents Pharisees testing Jesus on whether it is lawful for a man to divorce his wife (vv. 2-4). Jesus responds by contrasting Moses' permission to write a certificate of divorce with the Genesis creation narrative, concluding that because God made them male and female to become one flesh, humans must not separate them (vv. 5-9). Later, a man asks about inheriting eternal life, and Jesus points him to the commandments against murder, adultery, theft, false witness, and fraud, along with honoring parents (v. 19). Near Jericho, a blind beggar repeatedly addresses Jesus by the royal title 'Son of David' (vv. 47-48).

Latter-day Saint

The chapter captures Jesus's journey toward Jerusalem, outlining the radical demands of discipleship. Jesus strictly defends the permanence of marriage against easy divorce, embraces children as the model for kingdom citizenship, challenges a wealthy seeker to forsake his possessions, predicts His impending passion, subverts James and John's quest for power by demanding servant leadership, and restores sight to a faithful blind beggar.

Jehovah's Witnesses

In Mark 10, Jesus journeys toward Jerusalem, teaching on the divine origins and permanence of marriage, welcoming children as models for receiving the Kingdom, and challenging a wealthy man to sell his possessions. He predicts his impending execution and resurrection, corrects his disciples' ambitions for power by defining greatness as service, states that his life will be a ransom for many, and restores the sight of blind Bartimaeus.

Translation choices the NCB made (39)
  • v1: region — accurately renders 'oria' as a geographical territory rather than merely borders or seacoasts
  • v1: as was his custom — modernizes the archaic 'wont' while retaining the habitual nuance of the pluperfect 'eiōthei'
  • v2: divorce — employs standard contemporary terminology for the legal dissolution of marriage
  • v4: permitted — provides a precise rendering of 'epetrepsen' denoting formal allowance
  • v4: certificate of divorce — modernizes the legal term 'biblion apostasiou'
  • v7: be joined — renders the passive voice 'proskollēthēsetai' accurately
  • v8: So — translates 'hōste' introducing a consecutive clause with contemporary flow
  • v9: separate — modernizes archaic phrasing while preserving the prohibition
  • v9: let man not — maintains the contrast between the articular 'God' and anarthrous 'man'
  • v10: his disciples — follows the manuscript evidence containing 'autou'
  • v13: might touch — accurately reflects the subjunctive 'hapsētai' expressing purpose
  • v14: indignant — captures the strong emotional response of 'ēganaktēsen' in modern English
  • v14: Allow — replaces the archaic 'suffer' with contemporary usage for permission
  • v15: Truly — provides a standard, dignified contemporary equivalent for the interjection 'Amēn'
  • v16: intensely blessed — captures the strengthened compound prefix in 'kateulogei'
  • v17: As — better reflects the present participle 'ekporeuomenou' indicating ongoing action
  • v17: Teacher — directly translates 'didaskale'
  • v20: all these things I have kept — preserves the word order 'tauta panta' and renders 'ephylaxamēn' accurately
  • v21: you lack — updates the pronoun and verb inflection to modern standard English
  • v22: his face fell — effectively renders the visual distress denoted by 'stygnasas'
  • v22: he was having many — preserves the periphrastic imperfect construction 'ēn echōn'
  • v24: amazed — translates 'ethambounto' as amazed to align with its usage elsewhere in Mark
  • v28: Look — complies with the global rule to replace 'behold' with 'look'
  • v29: one who has — modernizes the relative clause while reflecting the masculine singular pronoun
  • v33: nations — translates 'ethnesin' consistently with its broad meaning
  • v34: after three days — follows the source-text reading 'meta treis hēmeras'
  • v37: one on your right and one on your left — preserves the symmetrical phrasing 'heis... kai heis' found in the original
  • v38: You do not know — translates 'ouk oidate' using a dignified modern negation without contraction
  • v41: when the ten heard this, they — effectively unpacks the aorist participle 'akousantes' into a temporal clause
  • v43: servant — accurately conveys the lower social status implied by 'diakonos', avoiding modern ecclesiastical overtones, a reading disputed among traditions
  • v44: bondservant — distinguishes 'doulos' from 'diakonos' in verse 43, reflecting the stronger term for slavery
  • v45: did not come — translates 'ouk ēlthen' strictly according to the basis text, taking 'kai gar' as 'For even'
  • v45: ransom — properly translates 'lytron' as the price of release, a reading disputed among traditions concerning atonement
  • v46: was going out from — reflects the present participle 'ekporeuomenou' setting the background action
  • v47: Son of David, Jesus — follows the literal word order in the Greek exclamation
  • v49: is calling you — translates the present active indicative 'phōnei' with appropriate modern continuative aspect
  • v51: Rabboni — preserves the original Aramaic title exactly as transliterated in the Greek text
  • v52: saw again — translates 'aneblepsen' reflecting the restoration of previous sight
  • v52: followed Jesus — includes the explicit noun found in the provided Greek basis
Limits worth knowing
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

See the full step-by-step working → · AI-generated Jul 18, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)