ManyBibles

Mark 11

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1And when they draw near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sends two of his disciples 2and says to them, "Go into the village opposite you, and immediately upon entering into it you will find a colt tied, on which no human has ever yet sat; untie it and bring it. 3And if anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it, and immediately he sends it back here.' 4And they went away and found the colt tied at the door outside on the street, and they untie it. 5And some of those standing there were saying to them, "What are you doing, untying the colt?" 6And they said to them just as Jesus had said, and they let them go. 7And they bring the colt to Jesus and they cast their garments on it, and he sat upon it. 8And many spread their garments on the road, and others, having cut down branches from the fields, were spreading them on the road. 9And those going before and those following were crying out, "Hosanna! Blessed is he who comes in the name of the Lord! 10Blessed is the coming kingdom of our father David in the name of the Lord! Hosanna in the highest!" 11And Jesus entered into Jerusalem and into the temple, and having looked around at all things, the hour already being late, he went out to Bethany with the twelve. 12And on the next day, as they were coming out from Bethany, he hungered. 13And seeing a fig tree from afar having leaves, he came to see if perhaps he will find anything on it. And coming to it, he found nothing except leaves, for it was not the season for figs. 14And answering, Jesus said to it, "May no one eat fruit from you anymore forever." And his disciples were hearing. 15And they come to Jerusalem. And having entered into the temple, Jesus began to cast out those selling and those buying in the temple, and he overturned the tables of the moneychangers and the seats of those selling the doves, 16and he would not allow that anyone should carry a vessel through the temple. 17And he was teaching and saying to them, "Is it not written, 'My house will be called a house of prayer for all the nations'? But you have made it a den of robbers." 18And the chief priests and the scribes heard it, and they were seeking how they might destroy him; for they feared him, for the whole crowd was astonished at his teaching. 19And when evening came, they were going out of the city. 20And passing by early in the morning, they saw the fig tree withered from the roots. 21And Peter, having remembered, says to him, "Rabbi, look! The fig tree which you cursed is withered." 22And answering, Jesus says to them, "Have faith in God. 23Truly I say to you that whoever might say to this mountain, 'Be taken up and be cast into the sea,' and might not doubt in his heart but might believe that whatever he might say is happening, it will be to him whatever he might say. 24Because of this I say to you, all things whatever you pray and ask, believe that you have received them, and they will be yours. 25And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in the heavens may forgive you your trespasses. 26But if you do not forgive, neither will your Father who is in the heavens forgive your trespasses. 27And they come again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders come to him, 28and they were saying to him, "By what authority do you do these things? Or who gave you this authority that you might do these things?" 29But Jesus answering said to them, "I also will ask you one question, and answer me, and I will tell you by what authority I do these things. 30The baptism, the one of John, was it from heaven or from men? Answer me." 31And they were reasoning among themselves, saying, "What might we say? If we say, 'From heaven,' he will say, 'Why then did you not believe him?' 32But if we say, 'From men'"—they feared the crowd, for everyone held that John was truly a prophet. 33And answering they say to Jesus, "We do not know." And Jesus answering says to them, "Neither do I tell you by what authority I do these things."

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What the traditions agree on

Most Christian traditions agree that Jesus curses a leafy but fruitless fig tree that withers from the roots, drives moneychangers from the temple to declare it a house of prayer, teaches his disciples about mountain-moving faith accompanied by forgiveness, and counters a challenge to his authority by questioning the origin of John's baptism. It is also broadly affirmed that Jesus orchestrates his triumphal entry into Jerusalem on an unridden colt while crowds spread branches and shout… Sign in to read the full consensus →

Held by most, but not all

  • Jesus orchestrates his entry into Jerusalem on an unridden colt while the crowds spread branches and shout Hosannas. (7 affirm)

Where the traditions differ

  • Jesus' choice to ride an unridden colt is a deliberate, nonviolent political demonstration subverting militaristic messianic expectations.

    lutheran: QUALIFY; anabaptist: AFFIRM

  • The fig tree serves as an ascetic warning to believers against outward religious hypocrisy devoid of actual spiritual fruit and obedience.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; adventist: AFFIRM

  • God's forgiveness is conditionally maintained, meaning a believer can forfeit divine pardon by harboring unforgiveness toward others.

    catholic: AFFIRM; baptist: DENY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM

How each tradition reads it

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

Catholic

In this gospel narrative, Jesus orchestrates his entry into Jerusalem on an unridden colt to the acclamation of the crowds. He then executes two prophetic actions of judgment: he curses a barren fig tree for lacking fruit despite having leaves, and he cleanses the Temple of merchants, declaring it a house of prayer for all nations. The chapter concludes with Jesus teaching his disciples about the power of faith and the necessity of forgiveness in prayer, followed by a confrontation in the Temple where he outmaneuvers the religious leaders who challenge his authority. Reception: The Catholic communion receives the triumphal entry as the definitive inauguration of Christ's Paschal mystery. The Magisterium teaches that the Church liturgically actualizes this event, recognizing the 'Hosanna' as the messianic praise that anticipates Christ's cross and resurrection. Patristic tradition applies deep typological meaning to the narrative details. In the Latin tradition, Bede's commentary identifies the unridden colt as the Gentile nations—untamed by the Mosaic Law and bound by sin—whom the apostles are sent to 'loose' so that Christ might guide them. The fig tree is universally recognized by both Latin and Syriac fathers, such as Ephrem the Syrian, as a figure for the contemporary religious establishment or the Old Covenant, which possessed the 'leaves' of the Law and outward observance but lacked the spiritual fruit of faith in the Messiah. Byzantine commentators, synthesizing the Greek Fathers, extend this reading morally, viewing the leafy tree as a warning against the hypocrisy of displaying outward virtues without actual good works.

Eastern Orthodox

In its immediate narrative context, Mark 11 marks the beginning of Jesus' final week in Jerusalem. It chronicles a series of symbolic, prophetic actions: his messianic entry on an unridden colt (vv. 1-11), the cursing of a barren fig tree (vv. 12-14), and the dramatic cleansing of the Temple (vv. 15-19). The chapter continues with the disciples discovering the withered fig tree, leading to Jesus' teaching on the power of faith and the necessity of forgiveness in prayer (vv. 20-26). It concludes with Jesus skillfully evading a trap set by the religious authorities regarding the source of his authority (vv. 27-33), escalating the conflict that culminates in his Passion. Reception: Eastern Orthodox reception of Mark 11 heavily utilizes patristic allegory to draw out ecclesiological and spiritual depths, guided by the consensus of the Fathers. Theophylact of Ochrid, synthesizing earlier Greek patristic thought, interprets the unridden colt as the untamed Gentile nations—having never borne the yoke of the Law—now brought to Christ by the apostles. The barren fig tree is universally identified in this tradition as the synagogue or the Old Covenant, which possessed the outward 'leaves' of the Law but lacked the 'fruit' of faith and righteousness. Jesus' hunger is understood not merely as a physical need, but as a divine yearning for human salvation. Furthermore, the command to speak to the 'mountain' with faith is often interpreted in Orthodox ascetical literature as referring to the removal of deeply rooted passions, pride, or demonic influences from the soul.

Oriental Orthodox

Mark 11 transitions the Gospel narrative into its final, climactic phase in Jerusalem. It details Jesus orchestrating a royal entry on an unridden colt, receiving messianic praise from the crowds. The narrative then intertwines two symbolic acts of judgment: the cursing of a barren fig tree and the expulsion of merchants from the temple. The chapter concludes with a lesson on the necessity of faith and forgiveness in prayer, followed by Jesus adroitly evading a trap set by the religious authorities regarding the source of his authority. Reception: The Oriental Orthodox tradition interprets this chapter through a rich synthesis of miaphysite Christology and spiritual typology. The unbroken colt is frequently understood typologically as the Gentile world—untamed by the Mosaic Law but made docile by the apostles and ridden by the Word. The cursing of the fig tree serves as a vital Christological proof text for the miaphysite Fathers. The same singular subject, the incarnate Word, experiences genuine human hunger and simultaneously exercises divine, creative (or in this case, un-creative) power by withering the tree with a word. This unity of operations refutes any division of Christ into two acting subjects. Furthermore, the fig tree is universally read by Syriac and Coptic commentators as a type of the Old Covenant or the synagogue: bearing the 'leaves' of the Law and outward observance, but lacking the 'fruit' of faith in the Messiah.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1When they came near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 2and said to them, “Go your way into the village that is opposite you. Immediately as you enter into it, you will find a young donkey tied, on which no one has sat. Untie him and bring him. 3If anyone asks you, ‘Why are you doing this?’ say, ‘The Lord needs him;’ and immediately he will send him back here.” 4They went away, and found a young donkey tied at the door outside in the open street, and they untied him. 5Some of those who stood there asked them, “What are you doing, untying the young donkey?” 6They said to them just as Jesus had said, and they let them go. 7They brought the young donkey to Jesus and threw their garments on it, and Jesus sat on it. 8Many spread their garments on the way, and others were cutting down branches from the trees and spreading them on the road. 9Those who went in front and those who followed cried out, “Hosanna! Blessed is he who comes in the name of the Lord! 10Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!” 11Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 12The next day, when they had come out from Bethany, he was hungry. 13Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14Jesus told it, “May no one ever eat fruit from you again!” and his disciples heard it. 15They came to Jerusalem, and Jesus entered into the temple and began to throw out those who sold and those who bought in the temple, and overthrew the money changers’ tables and the seats of those who sold the doves. 16He would not allow anyone to carry a container through the temple. 17He taught, saying to them, “Isn’t it written, ‘My house will be called a house of prayer for all the nations’? But you have made it a den of robbers!” 18The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, because all the multitude was astonished at his teaching. 19When evening came, he went out of the city. 20As they passed by in the morning, they saw the fig tree withered away from the roots. 21Peter, remembering, said to him, “Rabbi, look! The fig tree which you cursed has withered away.” 22Jesus answered them, “Have faith in God. 23For most certainly I tell you, whoever may tell this mountain, ‘Be taken up and cast into the sea,’ and doesn’t doubt in his heart, but believes that what he says is happening, he shall have whatever he says. 24Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them. 25Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 26But if you do not forgive, neither will your Father in heaven forgive your transgressions.” 27They came again to Jerusalem, and as he was walking in the temple, the chief priests, the scribes, and the elders came to him, 28and they began saying to him, “By what authority do you do these things? Or who gave you this authority to do these things?” 29Jesus said to them, “I will ask you one question. Answer me, and I will tell you by what authority I do these things. 30The baptism of John—was it from heaven, or from men? Answer me.” 31They reasoned with themselves, saying, “If we should say, ‘From heaven;’ he will say, ‘Why then did you not believe him?’ 32If we should say, ‘From men’”—they feared the people, for all held John to really be a prophet. 33They answered Jesus, “We don’t know.” Jesus said to them, “Neither will I tell you by what authority I do these things.”

KJV · King James Version

1And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5And certain of them that stood there said unto them, What do ye, loosing the colt? 6And they said unto them even as Jesus had commanded: and they let them go. 7And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. 11And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. 12And on the morrow, when they were come from Bethany, he was hungry: 13And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16And would not suffer that any man should carry any vessel through the temple. 17And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. 18And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. 19And when even was come, he went out of the city. 20And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22And Jesus answering saith unto them, Have faith in God. 23For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 27And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? 29And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30The baptism of John, was it from heaven, or of men? answer me. 31And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. 33And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

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Differences that change the meaning (74)
  • v1 [lexical]: different verbs and tenses for approaching the city — “came nigh to” (KJV, WEBSTER) vs “near” (WEB) vs “draw unto” (ASV) vs “come” (YLT) vs “draw near” (DARBY) vs “were drawing near” (DRC)
  • v1 [grammatical]: different prepositions describing the location relative to the mount — “Bethany at” (WEB, KJV, ASV, DARBY, WEBSTER) vs “unto” (YLT) vs “to Bethania” (DRC)
  • v2 [grammatical]: different tense of the verb for speaking — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
  • v2 [lexical]: different terms for being situated across from — “over against” (KJV, WEBSTER) vs “that is” (ASV, DRC) vs “that is opposite” (WEB) vs “that is over-against” (YLT) vs “which is” (DARBY)
  • v2 [lexical]: (vv 2, 5, 7) different terms for the animal — “colt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “young donkey” (WEB)
  • v3 [grammatical]: different phrasing for someone speaking or asking — “shall to” (WEBSTER, DRC) vs “anyone asks” (WEB) vs “any man say unto” (KJV) vs “one” (ASV) vs “one may to” (YLT) vs “one to” (DARBY)
  • v3 [lexical]: different interrogative words for the question — “Why do ye this” (KJV, ASV, YLT, DARBY, WEBSTER) vs “are you doing” (WEB) vs “What are you doing” (DRC)
  • v3 [grammatical]: (vv 3, 7) masculine vs neuter pronoun for the animal — “hath need of him” (KJV, ASV, WEBSTER, DRC) vs “needs” (WEB) vs “it” (YLT) vs “has it” (DARBY)
  • v3 [lexical]: different adverbs for immediately — “immediately” (WEB, YLT, WEBSTER, DRC) vs “straightway” (KJV, ASV, DARBY)
  • v3 [interpretive]: whether the owner will send the animal to them, or the Lord will send it back later — “will send him hither” (KJV, WEBSTER) vs “back here” (WEB) vs “back” (ASV) vs “it” (YLT) vs “sends it” (DARBY) vs “let come” (DRC)
  • v4 [grammatical]: different prepositions for where the animal was tied — “the colt tied by” (KJV, WEBSTER) vs “a young donkey at” (WEB) vs “a at” (ASV) vs “at” (YLT) vs “a bound to” (DARBY) vs “before” (DRC)
  • v4 [grammatical]: different verb tense and pronoun for untying the animal — “loose him” (KJV, ASV, DARBY, WEBSTER, DRC) vs “untied” (WEB) vs “it” (YLT)
  • v5 [lexical]: different terms for some individuals — “And certain” (KJV, ASV, YLT, WEBSTER) vs “Some” (WEB, DARBY, DRC)
  • v5 [grammatical]: relative clause vs participle for those standing by — “them that stood” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB, DARBY) vs “those standing” (YLT)
  • v5 [lexical]: different verbs for speaking or asking — “to” (YLT, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “asked” (WEB)
  • v5 [grammatical]: different phrasing for the question about untying — “do ye loosing” (KJV, ASV, YLT, WEBSTER) vs “are you doing untying” (WEB) vs “are doing” (DARBY) vs “you” (DRC)
  • v6 [stylistic]: (vv 6, 29) archaic vs modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v6 [lexical]: different verbs for permitting them to take the animal — “let them go” (WEB, KJV, ASV, WEBSTER) vs “suffered” (YLT) vs “do it” (DARBY) vs “him with them” (DRC)
  • v7 [lexical]: different verbs and tenses for bringing the animal — “brought” (WEB, KJV, YLT, WEBSTER, DRC) vs “bring” (ASV) vs “led” (DARBY)
  • v7 [interpretive]: explicit noun vs pronoun for the subject — “he” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Jesus” (WEB)
  • v8 [lexical]: different verbs for placing garments — “spread” (WEB, KJV, ASV, WEBSTER, DRC) vs “did” (YLT) vs “strewed” (DARBY)
  • v8 [lexical]: different terms for clothes and prepositions for placing them — “garments in” (KJV, YLT, WEBSTER, DRC) vs “on” (WEB) vs “upon” (ASV) vs “clothes on” (DARBY)
  • v8 [textual]: whether branches were cut from trees or fields — “way” (KJV, YLT, DARBY, WEBSTER, DRC) vs “road” (WEB) vs “fields” (ASV)
  • v9 [grammatical]: different tenses and relative pronouns for coming — “that cometh” (KJV, ASV, WEBSTER, DRC) vs “who comes” (WEB) vs “who is coming” (YLT) vs “comes” (DARBY)
  • v11 [stylistic]: different phrasing for going out to the location — “to” (WEB, DARBY, WEBSTER) vs “out unto Bethany” (KJV, ASV) vs “forth to” (YLT) vs “to Bethania” (DRC)
  • v12 [grammatical]: different phrasing and verb forms for leaving the city — “had out” (WEB) vs “were come from Bethany” (KJV) vs “out” (ASV) vs “having forth” (YLT) vs “gone out of” (DARBY) vs “had” (WEBSTER) vs “came out Bethania” (DRC)
  • v12 [stylistic]: phrasing for experiencing hunger — “was hungry” (WEB, KJV, WEBSTER, DRC) vs “hungered” (ASV, YLT, DARBY)
  • v13 [lexical]: different adverbs indicating possibility — “perhaps” (WEB, YLT, DARBY, DRC) vs “haply” (KJV, ASV, WEBSTER)
  • v15 [grammatical]: historical present vs past tense — “come” (KJV, ASV, YLT, DARBY, WEBSTER) vs “came” (WEB, DRC)
  • v15 [grammatical]: different phrasing and referents for entering the temple — “Jesus went” (KJV, WEBSTER) vs “entered” (WEB) vs “he entered” (ASV) vs “having gone” (YLT) vs “entering” (DARBY) vs “when he was entered” (DRC)
  • v15 [grammatical]: different ways of referring to the buyers — “bought” (KJV, WEBSTER, DRC) vs “those who” (WEB) vs “them that” (ASV) vs “buying” (YLT) vs “who” (DARBY)
  • v15 [lexical]: different terms for the furniture of those selling doves — “seats” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “chairs” (DRC)
  • v16 [grammatical]: different phrasing for not allowing or permitting — “He” (WEB, ASV) vs “And would” (KJV, WEBSTER) vs “he did” (YLT) vs “suffered” (DARBY) vs “he suffered” (DRC)
  • v17 [grammatical]: different verbs and forms for teaching and speaking — “to” (WEB, DARBY, WEBSTER, DRC) vs “taught saying unto” (KJV) vs “and said” (ASV) vs “was teaching to” (YLT)
  • v17 [grammatical]: affirmative vs negative question phrasing — “Is” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Isn’t” (WEB) vs “Hath” (YLT)
  • v17 [grammatical]: different auxiliary verbs for the future designation of the house — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “a house of prayer” (YLT)
  • v17 [lexical]: different terms for robbers or thieves — “robbers” (WEB, ASV, YLT, DARBY) vs “thieves” (KJV, WEBSTER, DRC)
  • v18 [lexical]: different words for the crowd and their reaction — “multitude” (WEB, ASV, YLT) vs “people was astonished” (KJV) vs “crowd were” (DARBY) vs “were” (WEBSTER) vs “whole multitude in admiration” (DRC)
  • v18 [lexical]: different words for instruction or doctrine — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v19 [grammatical]: different verbs and prepositions for leaving the city — “went out of” (WEB, KJV, WEBSTER) vs “forth” (ASV, DRC) vs “was going forth without” (YLT) vs “forth without” (DARBY)
  • v20 [grammatical]: different phrasing and verb forms for the withered state of the tree — “withered away” (WEB, ASV) vs “fig tree dried up” (KJV, DRC) vs “fig-tree” (DARBY, WEBSTER) vs “fig-tree having been” (YLT)
  • v21 [lexical]: different titles and exclamations for addressing the Lord — “Master behold” (KJV, WEBSTER) vs “Rabbi” (ASV, DRC) vs “Rabbi look” (WEB) vs “Rabbi lo” (YLT) vs “Rabbi see” (DARBY)
  • v22 [grammatical]: different forms and tenses of the verb to answer — “to” (YLT, WEBSTER, DRC) vs “answering saith unto” (KJV, ASV) vs “answered” (WEB) vs “says to” (DARBY)
  • v22 [grammatical]: different prepositions translating the genitive phrase regarding faith — “in” (WEB, KJV, ASV, DARBY, WEBSTER) vs “of” (YLT, DRC)
  • v23 [lexical]: (vv 23, 24) different verbs for speaking — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v23 [lexical]: different verbs for the action on the mountain — “taken up” (WEB, ASV, YLT) vs “thou removed” (KJV, WEBSTER, DRC) vs “taken away” (DARBY)
  • v23 [lexical]: different words and tenses for doubting or staggering — “shall not doubt” (KJV, ASV, DARBY, WEBSTER) vs “doesn’t” (WEB) vs “may” (YLT) vs “stagger” (DRC)
  • v23 [grammatical]: different relative pronouns for the spoken things — “what” (WEB, ASV, DARBY) vs “those things which” (KJV) vs “the that” (YLT) vs “the” (WEBSTER) vs “whatsoever” (DRC)
  • v24 [lexical]: different transitional phrases — “Therefore” (WEB, KJV, ASV, WEBSTER, DRC) vs “Because of this” (YLT) vs “For this reason” (DARBY)
  • v24 [grammatical]: different pronouns reflecting what is received — “ye” (KJV, ASV, WEBSTER) vs “it” (YLT, DARBY) vs “you” (WEB) vs “they” (DRC)
  • v25 [grammatical]: different conjunctions and tenses for the act of praying — “And when ye” (KJV, DARBY, WEBSTER) vs “Whenever you” (WEB) vs “whensoever” (ASV) vs “whenever may” (YLT) vs “you shall” (DRC)
  • v25 [grammatical]: participle vs infinitive for praying — “praying” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to pray” (DRC)
  • v25 [stylistic]: archaic vs modern second person pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v25 [lexical]: different terms for having something against another — “anything” (WEB, YLT, DARBY) vs “aught” (ASV, WEBSTER, DRC) vs “ought” (KJV)
  • v25 [lexical]: different terms for the person being held against — “one” (ASV, YLT, DARBY) vs “any” (KJV, WEBSTER) vs “anyone so” (WEB) vs “man” (DRC)
  • v25 [grammatical]: relative pronoun choice for referring to the Father — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “also which” (KJV)
  • v25 [grammatical]: (vv 25, 26) singular vs plural translation of heavens — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v25 [lexical]: (vv 25, 26) different terms for sins or trespasses — “trespasses” (KJV, ASV, YLT, WEBSTER) vs “transgressions” (WEB) vs “offences” (DARBY) vs “sins” (DRC)
  • v26 [grammatical]: different auxiliary verbs for not forgiving — “ye do” (KJV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “you will” (DRC)
  • v27 [grammatical]: present vs past tense for arriving — “come” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “came” (WEB)
  • v27 [lexical]: different terms for elders and verbs for approaching — “elders” (KJV, ASV, YLT, WEBSTER) vs “came to him” (WEB) vs “come to him” (DARBY) vs “ancients” (DRC)
  • v28 [grammatical]: different tenses and verb forms for speaking — “they to” (YLT, DARBY, DRC) vs “they began saying to” (WEB) vs “say unto” (KJV) vs “they said” (ASV) vs “to” (WEBSTER)
  • v28 [grammatical]: archaic vs modern phrasing for doing — “doest thou” (KJV, ASV, DARBY, WEBSTER) vs “dost” (YLT, DRC) vs “do you do” (WEB)
  • v28 [textual]: whether the conjunction is and or or — “and” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Or” (WEB, ASV)
  • v28 [grammatical]: different tenses for the giving of authority — “gave thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “hath given” (DRC)
  • v28 [grammatical]: infinitive vs clause for the purpose of the authority — “to do” (WEB, KJV, ASV, WEBSTER) vs “that” (YLT) vs “that thou shouldest” (DARBY) vs “that thou shouldst” (DRC)
  • v30 [grammatical]: (vv 30, 31) different prepositions indicating source — “from” (WEB, ASV, YLT, WEBSTER, DRC) vs “of” (KJV, DARBY)
  • v31 [lexical]: different verbs and tenses for reasoning or thinking — “reasoned” (WEB, KJV, ASV, DARBY, WEBSTER) vs “were reasoning” (YLT) vs “thought” (DRC)
  • v31 [grammatical]: different auxiliary verbs and pronouns for not believing — “did ye” (KJV, ASV, YLT, WEBSTER) vs “you” (WEB, DRC) vs “have” (DARBY)
  • v31 [grammatical]: different tenses for believing — “believe” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “believed” (DARBY)
  • v32 [grammatical]: how the incomplete sentence and transition to fearing the crowd is handled — “Of men they feared” (KJV, DARBY) vs “From men’”—they” (WEB) vs “From men—they” (ASV) vs “From were fearing” (YLT) vs “from” (WEBSTER) vs “From we fear” (DRC)
  • v32 [lexical]: different phrasing for how the people viewed the man — “men counted” (KJV, WEBSTER, DRC) vs “held” (WEB) vs “verily held” (ASV) vs “were holding” (YLT) vs “held of” (DARBY)
  • v32 [grammatical]: different adverbs and phrasing affirming the status of the prophet — “that he was” (KJV, WEBSTER, DRC) vs “to really be” (WEB) vs “to be” (ASV) vs “indeed” (YLT) vs “truly” (DARBY)
  • v33 [lexical]: different phrases for expressing lack of knowledge — “cannot tell And” (KJV, WEBSTER) vs “know not” (ASV, DRC) vs “don’t know” (WEB) vs “have not known” (YLT) vs “do not know” (DARBY)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Provided Greek text (Byzantine/Majority or Textus Receptus affinity due to the inclusion of verse 26)

Divine names: Kyrios (Lord), Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

The narrative details a Galilean teacher's provocative arrival at a capital city, his physical disruption of the central sanctuary's commercial operations, an accompanying object lesson involving a barren agricultural plant, and a subsequent public dispute with local elites who demand to know the source of his authorization.

Jewish interpretation

Read as a historical document rather than Scripture, Mark 11 is a Christian narrative describing a first-century Jewish teacher arriving in Jerusalem before Passover. The text depicts him engaging in symbolic acts, such as riding a donkey and overturning tables, and subsequently debating with the priestly and scribal authorities regarding his authority.

Latter-day Saint

In this narrative chapter, Jesus formally enters Jerusalem to the messianic acclamations of the crowds (Mark 11:1-11). The following days are marked by His cursing of a barren fig tree (Mark 11:12-14, 20-21) and His forceful clearing of money changers from the temple, declaring it a house of prayer rather than a den of thieves (Mark 11:15-19). Jesus uses the withered fig tree to teach the disciples about the power of faith and the necessity of forgiveness in prayer (Mark 11:22-26). The chapter concludes with the chief priests questioning His authority, which Jesus parries by questioning their stance on John the Baptist (Mark 11:27-33).

Jehovah's Witnesses

Jesus rides into Jerusalem on a colt, presenting himself as the Messianic King. The crowds welcome him, crying out with a quotation from Psalm 118:26, which the New World Translation renders as, 'Blessed is he that comes in Jehovah's name!' (Mark 11:9). Jesus proceeds to cleanse the temple, condemning the commercialization of his Father's house. He also curses a barren fig tree, which withers by the next day, and uses this event to teach his disciples about faith and prayer. His authority to do these things is subsequently challenged by the religious leaders, whose insincerity he exposes.

Translation choices the NCB made (37)
  • v1: they draw near / he sends — Preserves the Greek number shift from a plural approach to a singular sending.
  • v1: at — Uses a locative preposition for position relative to the mount.
  • v2: colt — Touches the broadly affirmed triumphal entry narrative while leaving open the explicitly disputed claim over whether riding the unridden animal is a subversively nonviolent or militaristic messianic demonstration.
  • v2: on which no human has ever yet sat — Flattens the literal Greek double negative for English fluency while conveying the absolute novelty of the mount.
  • v3: the Lord — Consistently renders the divine name Kyrios as Lord according to the provided map.
  • v3: sends it back here — Resolves whether the animal is sent toward the disciples initially or sent back afterward by using 'back here'.
  • v4: on the street — Preserves the definite article indicating a specific urban location.
  • v5: What are you doing, untying — Preserves the lexical repetition of 'doing' and 'untying' from verse 3.
  • v6: said... said — Preserves the cognate repetition of the verb to say.
  • v7: they cast — Preserves the present tense and connects the action directly to the colt.
  • v8: spread... were spreading — Preserves the lexical repetition of the verb for spreading.
  • v9: Hosanna — Preserves the untranslated Hebrew/Aramaic interjection.
  • v11: he entered... he went out — Preserves the singular verbs marking Jesus' actions alongside the plural phrase 'with the twelve'.
  • v12: as they were coming out... he hungered — Preserves the number shift from a plural group action to a singular subject's experience.
  • v13: leaves... leaves — Preserves the repetition of leaves, touching the explicitly disputed claim that the tree serves as an ascetic warning to believers against outward religious hypocrisy devoid of actual spiritual fruit.
  • v14: May no one eat... anymore — Preserves the double negative structure as an inclusio framing the curse.
  • v15: began to cast out — Renders the action neutrally, touching the claim from Some traditions that the temple cleansing was a condemnation of exclusionary economic systems.
  • v15: those selling and those buying... those selling — Preserves the parallel participial structure of the buyers and sellers.
  • v16: that anyone should carry — Preserves the singular indefinite pronoun construction following the negative.
  • v17: My house will be called a house — Preserves the lexical repetition of 'house' within the quoted scripture.
  • v18: they feared... the whole crowd was astonished — Preserves the number shift between the plural leaders and the singular collective crowd.
  • v19: evening came, they were going out — Preserves the plural verb for departing, which traditional translations often flatten to a singular 'he went out'.
  • v20: the fig tree — Preserves the definite article linking back to the specific tree cursed earlier.
  • v21: look — Updates the archaic 'behold' to contemporary English.
  • v22: God — Consistently renders the divine name Theos as God according to the provided map.
  • v23: whoever might say... whatever he might say — Preserves the exact lexical repetition framing the statement on faith.
  • v24: pray and ask — Preserves the repetition of petitionary verbs.
  • v25: forgive... may forgive — Preserves the cognate repetition of the verb to forgive.
  • v26: retain verse — Includes the verse as present in the provided source text despite academic notes regarding its absence in early Alexandrian manuscripts.
  • v26: forgive your trespasses — Touches the explicitly disputed claim over whether a believer can forfeit God's conditionally maintained forgiveness by harboring unforgiveness toward others.
  • v27: the chief priests and the scribes and the elders — Preserves the definite article for each distinct ruling group.
  • v28: Or — Uses the disjunctive conjunction corresponding directly to the Greek particle.
  • v28: do you do these things... you might do these things — Preserves the repetition of doing these things.
  • v30: The baptism, the one of John — Preserves the repeated definite article structure emphasizing the specific baptism.
  • v31: What might we say? If we say — Preserves the initial deliberative question explicitly visible in the Greek text but omitted in standard traditional translations.
  • v32: From heaven... From men — Highlights the chiasmic structural contrast between heavenly and human origin.
  • v33: We do not know... Neither do I tell — Preserves the semantic repetition and refusal linking 'we do not know' with Jesus' 'neither do I tell'.
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)