ManyBibles

Mark 13

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1And as he was going out of the temple, one of his disciples said to him, "Teacher, look! What sort of stones and what sort of buildings!" 2And Jesus answering said to him, "Do you see these great buildings? There will by no means be left here a stone upon a stone, which will by no means be thrown down." 3And as he was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 4"Tell us, when will these things be, and what will be the sign when these things are all about to be fulfilled?" 5Jesus answering began to say to them, "Watch that no one leads you astray. 6For many will come in my name, saying, 'I am he,' and they will lead many astray. 7And when you hear of wars and rumors of wars, do not be alarmed; for this must happen, but the end is not yet. 8For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places, and there will be famines and troubles; these things are the beginning of birth pains. 9But you yourselves watch; for they will hand you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, for a testimony to them. 10And to all the nations the gospel must first be proclaimed. 11And when they lead you away, handing you over, do not be anxious beforehand about what you should speak, nor premeditate; but whatever is given to you in that hour, speak that; for it is not you who are the speakers, but the Holy Spirit. 12And brother will hand over brother to death, and a father his child; and children will rise up against parents and put them to death. 13And you will be hated by all because of my name. But the one who endures to the end, this one will be saved. 14But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where he ought not (let the reader understand), then let those who are in Judea flee to the mountains; 15and let the one on the housetop not go down into the house, nor enter to take anything out of his house; 16and let the one being in the field not turn back to take his cloak. 17But woe to those having a child in the womb and to those nursing infants in those days! 18And pray that your flight may not be in winter. 19For those days will be a tribulation such as has not happened from the beginning of the creation which God created until now, and will by no means happen again. 20And unless the Lord had shortened the days, no flesh would have been saved; but because of the elect whom he elected, he shortened the days. 21And then if anyone says to you, 'Look, here is the Christ!' or, 'Look, there!' do not believe it. 22For false christs and false prophets will arise and will provide signs and wonders, to lead astray, if possible, even the elect. 23But you, watch; look, I have foretold you all things. 24But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, 25and the stars will be falling from heaven, and the powers that are in the heavens will be shaken. 26And then they will see the Son of Man coming in clouds with great power and glory. 27And then he will send his angels and will gather his elect from the four winds, from the extremity of earth to the extremity of heaven. 28Now from the fig tree learn the parable: when its branch has already become tender and produces leaves, you know that summer is near. 29So also you, when you see these things happening, know that he is near, at the doors. 30Truly I say to you that this generation will by no means pass away until all these things happen. 31Heaven and earth will pass away, but my words will by no means pass away. 32But concerning that day or that hour no one knows, not even the angels in heaven, nor the Son, except the Father. 33Watch, keep alert, and pray; for you do not know when the time is. 34It is like a man away on a journey, who, having left his house and given the authority to his servants, and to each one his work, also commanded the doorkeeper to watch. 35Watch therefore, for you do not know when the lord of the house is coming—whether at evening, or at midnight, or at rooster-crowing, or in the morning; 36lest having come suddenly, he finds you sleeping. 37And what I say to you, I say to all: Watch.

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What the traditions agree on

A pan-Christian consensus holds that the explicit declaration of the exact day and hour being unknown is designed to deter speculative date-setting and foster continuous practical and ethical readiness. It is broadly agreed that the prophetic discourse operates on a dual horizon, intertwining the impending historical destruction of Jerusalem with the ultimate eschatological return of Christ, just as it is broadly affirmed that Christ's stated ignorance of the timing represents an economic… Sign in to read the full consensus →

Held by most, but not all

  • The prophetic discourse operates on a dual horizon, intertwining the impending historical destruction of Jerusalem with the ultimate eschatological return of Christ. (7 affirm)
  • Christ's stated ignorance of the day and hour represents an economic limitation, mediatorial accommodation, or voluntary concealment within His assumed humanity, without diminishing His underlying divine omniscience. (6 affirm)

Where the traditions differ

  • The apocalyptic imagery, the timeline of 'this generation', and the 'abomination of desolation' find their primary fulfillment in the historical destruction of Jerusalem and the Temple in AD 70.

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

  • The cosmic language of the darkened sun and falling stars is an apocalyptic idiom signifying the overthrow of the Jewish civil and religious order, rather than literal astronomical collapse.

    pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The 'abomination of desolation' and subsequent unparalleled tribulation are literal, future events that will precede the physical return of Christ.

    catholic: QUALIFY; anglican: QUALIFY; lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; pentecostal: AFFIRM; adventist: DENY; restorationist: DENY

  • Verse 32 marks a sharp textual transition between the sign-accompanied destruction of Jerusalem in the first century and the signless, unpredictable timing of the final Second Coming.

    orthodox: DENY; reformed: QUALIFY; restorationist: AFFIRM

  • The great tribulation prophesied by Jesus historically corresponds to a centuries-long period of papal supremacy and persecution.

    adventist: AFFIRM; restorationist: DENY

  • The cosmic signs of the sun darkening and stars falling were literally fulfilled by specific historical and astronomical events in the late eighteenth and nineteenth centuries.

    adventist: AFFIRM; restorationist: DENY

  • Christ's ignorance of the exact time of the end demonstrates a voluntary kenotic self-emptying of His divine omniscience during the incarnation.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: QUALIFY; reformed: DENY; pentecostal: DENY

  • The sayings of Jesus expressing human limitations must be attributed to the single incarnate nature of the Word, without dividing them into independent actions of separate divine and human natures.

    catholic: DENY; orthodox: DENY; oriental-orthodox: AFFIRM; lutheran: QUALIFY; reformed: DENY

  • The inability of false christs to fatally deceive the elect demonstrates God's eternal decree and secures the unconditional perseverance of the saints.

    reformed: AFFIRM; methodist: DENY

  • Jesus' assertion that those who endure to the end will be saved establishes that final salvation is conditional upon ongoing faithfulness, precluding unconditional eternal security.

    reformed: DENY; methodist: AFFIRM

  • The prediction of believers being delivered to councils and hated by all characterizes the normative earthly existence of the true church as one of suffering and bearing the cross.

    lutheran: AFFIRM; baptist: AFFIRM; anabaptist: AFFIRM; adventist: QUALIFY; restorationist: DENY

  • The sudden, cosmic coming of the Son of Man in the clouds precludes the establishment of a victorious earthly political kingdom prior to the final resurrection.

    lutheran: AFFIRM; pentecostal: DENY

  • The inevitability of 'wars and rumors of wars' describes the inherent violence of the fallen world, from which the true church must remain separate through nonviolent discipleship.

    anabaptist: AFFIRM; restorationist: DENY

  • The apocalyptic expectation of the Son of Man's return structurally shapes the church's liturgy, specifically orienting cyclical seasons of preparation like Advent and Holy Week.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY

  • The warnings of being delivered to councils foreshadow a final eschatological crisis specifically targeting those who keep the seventh-day Sabbath.

    adventist: AFFIRM; restorationist: DENY

  • The eternal nature of Christ's words, in contrast to the temporary physical creation, guarantees the absolute, infallible certainty of His eschatological promises.

    catholic: QUALIFY; baptist: AFFIRM

How each tradition reads it

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

Catholic

In this apocalyptic discourse, Jesus responds to his disciples' awe at the Temple's grandeur by predicting its total destruction. When asked for signs of this event, Jesus broadens the horizon to encompass the entire inter-advental age. He prophesies false messiahs, wars, natural disasters, and the severe persecution of his followers. Interweaving the imminent historical judgment upon Jerusalem (marked by the 'abomination of desolation') with the ultimate, cosmic return of the Son of Man in glory, Jesus insists on the certainty of his words while declaring the exact timing unknown to all but the Father. The discourse culminates in a paranaetic command to remain constantly vigilant. Reception: Catholic reception of Mark 13 is heavily shaped by its eschatological and Christological implications. Patristic exegesis, both Latin and Eastern, views the discourse through a 'double horizon' or typological lens: the historical destruction of Jerusalem in AD 70 serves as a prophetic type for the final consummation of the world. Augustine articulated this intertwining, noting that Jesus speaks of both events seamlessly. A paramount theological focus has been Mark 13:32, where Jesus states that not even the Son knows the day or the hour. Because Catholic orthodoxy holds that the Son is consubstantial with the Father and omniscient, this verse required careful Christological synthesis. The Latin tradition, exemplified by Gregory the Great, often explained that Christ knew the day in his divine nature, but not *from* his human nature, or that he knew it but was not commissioned to reveal it to humanity. The Eastern Catholic tradition, drawing on Greek and Syriac Fathers like John of Damascus, places a stronger emphasis on the reality of the Incarnation, insisting that Christ's human soul genuinely assumed the natural limitations of humanity, including ignorance, though his human mind was perfectly illuminated by its union with the divine Word. The Catechism of the Catholic Church synthesizes these streams, teaching that Christ's truly human knowledge was historically conditioned, yet by virtue of the hypostatic union, he knew all that pertained to his saving mission; what he professed not to know, he had not been sent by the Father to reveal.

Eastern Orthodox

In its immediate literary setting, Mark 13 is a prophetic and apocalyptic discourse delivered by Jesus to Peter, James, John, and Andrew on the Mount of Olives. Prompted by the disciples' marveling at the massive stones of the Second Temple, Jesus predicts the total demolition of the temple buildings. When asked for signs of these events, Jesus warns of a period marked by false messiahs, international conflict, natural disasters, and intense persecution of his followers by both religious and secular authorities. He instructs them to endure and rely on the Holy Spirit when on trial. The discourse describes a localized crisis triggered by the 'abomination of desolation,' demanding immediate flight from Judea, leading into a time of unprecedented tribulation. This is followed by apocalyptic imagery of cosmic collapse and the glorious arrival of the Son of Man in the clouds to gather the elect. Jesus concludes by emphasizing the imminence of certain signs, while stating explicitly that the exact day and hour are unknown to everyone, including the angels and the Son, known only to the Father. Consequently, he issues a strict command to maintain constant vigilance. Reception: The Eastern Orthodox patristic consensus receives this chapter as a dual prophecy. Fathers like John Chrysostom read the discourse as intentionally interweaving the historical destruction of Jerusalem in AD 70 with the ultimate eschatological Parousia, treating the former as a typological foreshadowing of the latter. This prevents a simplistic timeline, embracing the mystery of God's unfolding judgment and salvation. Furthermore, verse 32 ('neither the Son') generated significant Christological reflection during the Arian controversies. The Orthodox tradition, guided by the Cappadocian Fathers and later Maximus the Confessor, applies an apophatic and economic hermeneutic: the Son is not ignorant in His divine nature, which shares all knowledge with the Father, but He speaks according to the 'economy' of His humanity. He appropriates human ignorance to demonstrate the reality of His incarnation and to deter the disciples from prying into the hidden mysteries of the eschaton, preserving a reverent mystery around the end times.

Oriental Orthodox

In its immediate narrative context, Mark 13 is an eschatological and prophetic discourse delivered by Jesus to His inner circle of disciples on the Mount of Olives. Provoked by the disciples' admiration of the temple, Jesus foretells its complete destruction. He then outlines a period of intense tribulation, characterized by false messiahs, international conflict, natural disasters, and severe persecution for His followers. The discourse intertwines the impending historical destruction of Jerusalem with the ultimate cosmic climax: the darkening of the heavens, the visible return of the Son of Man in glory, and the gathering of the elect. The chapter concludes with a profound call to vigilance, using the parable of the returning master, while asserting that the exact day and hour remain unknown to everyone, including the angels and the Son, but only to the Father. Reception: Within the Oriental Orthodox tradition, Mark 13 is canonically received with a heavy emphasis on Christological interpretation, specifically centering on verse 32. For the miaphysite Fathers of the Alexandrian and Antiochene traditions, Christ's statement that the Son does not know the day or the hour became a critical battleground against both Arianism (which used it to argue the Son was a lesser creature) and later Antiochene/Nestorian Christologies (which tended to assign the ignorance strictly to the human nature, isolating it from the divine). Athanasius of Alexandria established that the incarnate Word is omniscient by nature but economically appropriated human ignorance to heal humanity. Building on this, Cyril of Alexandria insisted that such sayings cannot be divided between two distinct, independently acting natures; rather, the one incarnate Word spoke them, appropriating human limitations for the economy of salvation without His divine intellect suffering any true defect. Later, Severus of Antioch fiercely defended this Cyrilline synthesis against the Agnoetae—a sect that argued Christ's human soul genuinely lacked knowledge. Severus maintained that the one incarnate nature of God the Word possessed all knowledge, but expressed ignorance strictly according to the economy (oikonomia) to demonstrate the reality of His consubstantiality with humanity.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1As he went out of the temple, one of his disciples said to him, “Teacher, see what kind of stones and what kind of buildings!” 2Jesus said to him, “Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down.” 3As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 4“Tell us, when will these things be? What is the sign that these things are all about to be fulfilled?” 5Jesus, answering, began to tell them, “Be careful that no one leads you astray. 6For many will come in my name, saying, ‘I am he!’ and will lead many astray. 7“When you hear of wars and rumors of wars, don’t be troubled. For those must happen, but the end is not yet. 8For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 9“But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 10The Good News must first be preached to all the nations. 11When they lead you away and deliver you up, don’t be anxious beforehand or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 12“Brother will deliver up brother to death, and the father his child. Children will rise up against parents and cause them to be put to death. 13You will be hated by all men for my name’s sake, but he who endures to the end will be saved. 14“But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains, 15and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 16Let him who is in the field not return back to take his cloak. 17But woe to those who are with child and to those who nurse babies in those days! 18Pray that your flight won’t be in the winter. 19For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 20Unless the Lord had shortened the days, no flesh would have been saved; but for the sake of the chosen ones, whom he picked out, he shortened the days. 21Then if anyone tells you, ‘Look, here is the Christ!’ or, ‘Look, there!’ don’t believe it. 22For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 23But you watch. “Behold, I have told you all things beforehand. 24But in those days, after that oppression, the sun will be darkened, the moon will not give its light, 25the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 26Then they will see the Son of Man coming in clouds with great power and glory. 27Then he will send out his angels, and will gather together his chosen ones from the four winds, from the ends of the earth to the ends of the sky. 28“Now from the fig tree, learn this parable. When the branch has now become tender and produces its leaves, you know that the summer is near; 29even so you also, when you see these things coming to pass, know that it is near, at the doors. 30Most certainly I say to you, this generation will not pass away until all these things happen. 31Heaven and earth will pass away, but my words will not pass away. 32“But of that day or that hour no one knows—not even the angels in heaven, nor the Son, but only the Father. 33Watch, keep alert, and pray; for you don’t know when the time is. 34“It is like a man traveling to another country, having left his house and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 35Watch therefore, for you don’t know when the lord of the house is coming—whether at evening, or at midnight, or when the rooster crows, or in the morning; 36lest, coming suddenly, he might find you sleeping. 37What I tell you, I tell all: Watch!”

KJV · King James Version

1And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! 2And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. 3And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 4Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? 5And Jesus answering them began to say, Take heed lest any man deceive you: 6For many shall come in my name, saying, I am Christ; and shall deceive many. 7And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. 8For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. 9But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10And the gospel must first be published among all nations. 11But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. 12Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. 13And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. 14But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judea flee to the mountains: 15And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16And let him that is in the field not turn back again for to take up his garment. 17But woe to them that are with child, and to them that give suck in those days! 18And pray ye that your flight be not in the winter. 19For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days. 21And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. 23But take ye heed: behold, I have foretold you all things. 24But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, 25And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26And then shall they see the Son of man coming in the clouds with great power and glory. 27And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. 28Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: 29So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30Verily I say unto you, that this generation shall not pass, till all these things be done. 31Heaven and earth shall pass away: but my words shall not pass away. 32But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33Take ye heed, watch and pray: for ye know not when the time is. 34For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36Lest coming suddenly he find you sleeping. 37And what I say unto you I say unto all, Watch.

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Differences that change the meaning (90)
  • v1 [grammatical]: differences in verb aspect for the action of going out (e.g., went vs was going forth) — “was going” (DARBY, WEBSTER, DRC) vs “went” (WEB, KJV) vs “forth” (ASV) vs “is going forth” (YLT)
  • v1 [stylistic]: variations in phrasing the verb of speaking (said to vs saith unto) — “said to” (WEB, DRC) vs “saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “says to” (DARBY)
  • v1 [lexical]: translation of the address to Jesus (Teacher vs Master) and the imperative to look (see vs behold) — “Teacher” (WEB, YLT, DARBY) vs “Master see” (KJV, WEBSTER) vs “Teacher behold” (ASV) vs “behold” (DRC)
  • v2 [stylistic]: (vv 2, 12, 14, 30) preposition choice (to vs unto) — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v2 [textual]: inclusion of the word 'all' before 'these great buildings' — “Seest thou” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Do you see” (WEB) vs “all” (DRC)
  • v3 [grammatical]: differences in verb tense and preposition for taking a seat (sat upon vs is sitting at) — “on” (WEB, ASV, DARBY, DRC) vs “sat upon” (KJV, WEBSTER) vs “is sitting at” (YLT)
  • v3 [lexical]: different translations for the position relative to the temple (opposite vs over against) — “Olives over against” (KJV, ASV, WEBSTER) vs “opposite” (WEB, DARBY) vs “the over-against” (YLT) vs “Olivet” (DRC)
  • v3 [lexical]: translates the private nature of the questioning (privately vs apart vs by himself) — “privately” (WEB, KJV, ASV, DARBY, WEBSTER) vs “by himself” (YLT) vs “apart” (DRC)
  • v4 [grammatical]: verb auxiliary choices for future timing (shall be vs will vs is) — “is” (WEB, YLT, DARBY) vs “shall be” (KJV, ASV, DRC) vs “will” (WEBSTER)
  • v4 [grammatical]: differences in tense and aspect for the imminence of the events (are all about to vs shall vs going to) — “are all about to” (WEB, ASV) vs “things shall” (KJV, WEBSTER) vs “may” (YLT) vs “are going to” (DARBY) vs “begin to” (DRC)
  • v4 [lexical]: translation of the completion of events (fulfilled vs accomplished vs about to be) — “fulfilled” (WEB, KJV, DARBY, WEBSTER, DRC) vs “accomplished” (ASV) vs “about to be” (YLT)
  • v6 [grammatical]: (vv 6, 8, 9, 12, 24, 31) future auxiliary verb choice (shall vs will) — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
  • v7 [grammatical]: pronoun and modal verb variations (ye shall vs you vs may) — “ye shall” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “may” (YLT)
  • v7 [lexical]: translation choice for the news of wars (rumors vs reports) — “rumors” (WEB, ASV, WEBSTER) vs “rumours” (KJV, DARBY, DRC) vs “reports” (YLT)
  • v7 [grammatical]: verb choice for future state (is vs shall vs will) — “is” (WEB, ASV, YLT, DARBY, DRC) vs “shall” (KJV) vs “will” (WEBSTER)
  • v8 [lexical]: translation of the adjective describing places (divers vs various vs different) — “divers” (KJV, ASV, YLT, WEBSTER, DRC) vs “various” (WEB) vs “different” (DARBY)
  • v8 [lexical]: translation of the initial suffering (sorrows vs birth pains vs travail vs throes) — “sorrows” (KJV, WEBSTER, DRC) vs “birth pains” (WEB) vs “travail” (ASV) vs “are these” (YLT) vs “throes” (DARBY)
  • v9 [lexical]: translation of the warning to be alert (take heed vs watch vs look) — “But take heed to” (KJV, WEBSTER) vs “ye” (ASV, DARBY) vs “watch” (WEB) vs “And ye” (YLT) vs “look” (DRC)
  • v9 [lexical]: translation of the officials (rulers vs governors) — “rulers” (WEB, KJV, DARBY, WEBSTER) vs “governors” (ASV, YLT, DRC)
  • v9 [interpretive]: whether the witness is presented 'to' the rulers or 'against' them — “to” (WEB, YLT, DARBY) vs “against” (KJV, WEBSTER) vs “unto” (ASV, DRC)
  • v10 [lexical]: translation of the message (gospel vs Good News) and necessary condition (must vs behoveth) — “gospel must” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Good News” (WEB) vs “nations it behoveth” (YLT)
  • v10 [lexical]: translation of the action of spreading the message (preached vs published vs proclaimed) — “preached to the” (WEB, DARBY) vs “published among all nations” (KJV, WEBSTER) vs “preached unto the” (ASV) vs “proclaimed” (YLT) vs “preached” (DRC)
  • v11 [lexical]: translation variations for being handed over (deliver you up vs lead away to judgment) — “and deliver you” (KJV, WEBSTER, DRC) vs “away” (WEB) vs “to judgment” (ASV) vs “delivering” (YLT) vs “away to” (DARBY)
  • v11 [lexical]: translation of the command not to worry (be not anxious vs take no thought vs be not careful) — “be not anxious” (ASV, YLT, WEBSTER) vs “don’t be anxious” (WEB) vs “take no thought” (KJV) vs “be not careful” (DARBY) vs “be not thoughtful” (DRC)
  • v11 [grammatical]: variations in phrasing the indeterminate object (whatsoever shall vs whatever may) — “whatsoever shall” (KJV, ASV, DARBY, DRC) vs “say whatever will” (WEB) vs “whatever may” (YLT) vs “whatever” (WEBSTER)
  • v11 [lexical]: translation choice for the third person of the Trinity (Spirit vs Ghost) — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV, DRC)
  • v12 [lexical]: translation of the betrayal action (deliver up vs betray) — “deliver up” (ASV, YLT, DARBY) vs “will deliver up” (WEB) vs “shall betray the” (KJV) vs “will” (WEBSTER) vs “his” (DRC)
  • v12 [textual]: whether it is father against 'his child' or 'the son' — “his child” (WEB, ASV) vs “the son and” (KJV, WEBSTER) vs “child” (YLT, DARBY) vs “his” (DRC)
  • v13 [grammatical]: pronoun and auxiliary variations (ye shall vs you will) — “And ye shall” (KJV, ASV, YLT) vs “will” (DARBY, WEBSTER) vs “You will” (WEB) vs “you” (DRC)
  • v13 [stylistic]: preposition indicating the agent of hatred (by vs of) — “by” (WEB, YLT, WEBSTER, DRC) vs “of” (KJV, ASV, DARBY)
  • v13 [lexical]: translation of the reason for being hated (for vs because of vs on account of) — “men for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on account of” (DARBY)
  • v13 [stylistic]: phrasing of the namesake (name's sake vs name) — “name’s sake” (WEB, KJV, ASV, WEBSTER, DRC) vs “name” (YLT, DARBY)
  • v13 [grammatical]: tense and phrasing for the one who persists (shall endure vs endures vs hath endured) — “that shall endure unto” (KJV, DRC) vs “who endures to” (WEB) vs “endureth to” (ASV) vs “who hath endured to” (YLT) vs “has endured to” (DARBY) vs “to” (WEBSTER)
  • v13 [stylistic]: pronoun reference to the one who endures (the same shall vs he will) — “the same shall” (KJV, ASV, WEBSTER) vs “he” (YLT, DARBY, DRC) vs “will” (WEB)
  • v14 [lexical]: (vv 14, 17) conjunction choice (But vs And) — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v14 [interpretive]: whether the desolation is referred to with a personal pronoun (he) or inanimate (it) — “it ought” (WEB, KJV, YLT, WEBSTER, DRC) vs “he” (ASV) vs “should” (DARBY)
  • v14 [grammatical]: phrasing of the demonstrative pronoun relative clause (those who are vs them that be) — “are” (ASV, WEBSTER, DRC) vs “those” (YLT, DARBY) vs “those who are” (WEB) vs “let them that be” (KJV)
  • v15 [lexical]: direction of movement from the roof (go down vs come down) — “go” (WEB, KJV, ASV, WEBSTER, DRC) vs “come” (YLT, DARBY)
  • v15 [lexical]: addition of 'away' when taking items from the house — “anything” (WEB, ASV, YLT) vs “any thing” (KJV, WEBSTER, DRC) vs “away anything” (DARBY)
  • v15 [textual]: possessive versus definite article (his vs the house) — “his” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v16 [lexical]: translation of the clothing item (garment vs cloak) — “garment” (KJV, YLT, DARBY, WEBSTER, DRC) vs “cloak” (WEB, ASV)
  • v17 [stylistic]: phrasing of the pronoun for pregnant women (to them that are vs those who) — “to them that are” (KJV, WEBSTER, DRC) vs “those” (YLT, DARBY) vs “those who” (WEB) vs “unto” (ASV)
  • v18 [textual]: textual variant between 'your flight be not' and 'these things happen not' — “your flight be not” (KJV, WEBSTER) vs “won’t” (WEB) vs “it” (ASV) vs “may be” (YLT) vs “it may be” (DARBY) vs “these things happen” (DRC)
  • v19 [grammatical]: auxiliary verb choice (shall vs there will) — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “there will” (WEB)
  • v19 [lexical]: phrasing of the unprecedented nature of the events (been the like vs from) — “been” (YLT, DARBY, WEBSTER) vs “been the like” (WEB, ASV) vs “from” (KJV, DRC)
  • v20 [grammatical]: differences in active/passive phrasing and tense for the days being cut short — “the” (WEB, ASV, DRC) vs “had shortened those” (KJV, WEBSTER) vs “did not shorten the” (YLT) vs “not cut short” (DARBY)
  • v20 [grammatical]: conditional verb tense choices (would have been vs should be vs had been) — “would have been” (WEB, ASV) vs “should be” (KJV, DRC) vs “had been” (YLT) vs “have been” (DARBY) vs “would” (WEBSTER)
  • v20 [lexical]: translation of the reason (for vs because of vs on account of) — “for” (WEB, KJV, ASV, WEBSTER, DRC) vs “because of” (YLT) vs “on account of” (DARBY)
  • v20 [lexical]: translation of the chosen group (elect vs chosen ones) — “elect’s sake whom” (KJV, ASV, WEBSTER) vs “of the chosen ones” (WEB) vs “chosen” (YLT) vs “elect” (DARBY) vs “of the elect which” (DRC)
  • v20 [lexical]: translation of the verb for choosing (chosen vs picked out) — “hath chosen” (KJV, WEBSTER, DRC) vs “picked out” (WEB) vs “chose” (ASV) vs “did choose to Himself” (YLT) vs “has” (DARBY)
  • v21 [lexical]: exclamation translation (Lo vs Look) — “Lo” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Look” (WEB)
  • v22 [lexical]: translation of the action of performing signs (show vs give) — “will show” (WEB, WEBSTER) vs “shall shew” (KJV) vs “show” (ASV) vs “they give” (YLT) vs “give” (DARBY) vs “they” (DRC)
  • v22 [lexical]: translation of the specific group (elect vs chosen ones) — “elect” (KJV, ASV, DARBY, WEBSTER, DRC) vs “chosen ones” (WEB) vs “chosen” (YLT)
  • v23 [lexical]: verb choice for prior warning (foretold vs told) — “foretold” (KJV, YLT, WEBSTER, DRC) vs “told” (WEB, ASV, DARBY)
  • v24 [lexical]: translation of the difficult period (tribulation vs oppression vs distress) — “tribulation” (KJV, ASV, YLT, WEBSTER, DRC) vs “oppression” (WEB) vs “distress” (DARBY)
  • v24 [grammatical]: gender assignment to the moon (her vs its) — “her” (KJV, ASV, YLT, WEBSTER, DRC) vs “its” (WEB, DARBY)
  • v25 [stylistic]: relative pronoun choice (that vs which) — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v25 [grammatical]: singular vs plural translation of the celestial realm (heaven vs heavens) — “heaven shall” (KJV, WEBSTER, DRC) vs “the heavens” (ASV, YLT, DARBY) vs “the heavens will” (WEB)
  • v25 [lexical]: verb choice for the celestial disturbance (shaken vs moved) — “shaken” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “moved” (DRC)
  • v27 [lexical]: translation of the sent beings (angels vs messengers) — “his angels” (KJV, DARBY, WEBSTER, DRC) vs “out” (WEB) vs “forth the” (ASV) vs “messengers” (YLT)
  • v27 [lexical]: translation of the gathered group (elect vs chosen ones) — “elect” (KJV, ASV, DARBY, WEBSTER, DRC) vs “chosen ones” (WEB) vs “chosen” (YLT)
  • v27 [lexical]: translation for the extremities of the earth (uttermost part vs ends) — “the uttermost part” (KJV, ASV, WEBSTER, DRC) vs “end” (YLT, DARBY) vs “ends” (WEB)
  • v27 [lexical]: translation for the extremities of heaven (uttermost part vs ends) — “to the uttermost part” (KJV, ASV, WEBSTER, DRC) vs “ends” (WEB) vs “unto end” (YLT) vs “end” (DARBY)
  • v27 [lexical]: translation of the firmament (heaven vs sky) — “heaven” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “the sky” (WEB)
  • v28 [lexical]: translation of the lesson type (parable vs simile) — “fig-tree” (DARBY, WEBSTER) vs “learn this parable” (WEB) vs “fig tree” (KJV) vs “learn her parable” (ASV) vs “simile” (YLT) vs “learn ye a parable” (DRC)
  • v28 [grammatical]: gender assignment for the fig tree (her vs its vs the) — “the” (WEB, YLT, DRC) vs “her” (KJV, ASV) vs “its” (DARBY, WEBSTER)
  • v28 [grammatical]: tense/aspect of the branches changing (is yet vs has now become) — “is yet” (KJV, WEBSTER) vs “has now become” (WEB) vs “now become” (ASV) vs “may already become” (YLT) vs “already becomes” (DARBY) vs “thereof now” (DRC)
  • v28 [lexical]: verb choice for growing leaves (putteth forth vs produces) — “putteth forth” (KJV, WEBSTER) vs “produces its” (WEB) vs “its” (ASV) vs “may put the” (YLT) vs “puts the” (DARBY) vs “the” (DRC)
  • v28 [stylistic]: pronoun choice (ye vs you) — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “are come forth you” (DRC)
  • v28 [grammatical]: syntax and placement of the noun/adjective for summer being near — “the” (WEB, ASV, DARBY) vs “summer” (KJV, WEBSTER, DRC) vs “nigh” (YLT)
  • v28 [lexical]: translation of proximity (near vs nigh vs very) — “near” (WEB, KJV, DARBY, WEBSTER) vs “nigh” (ASV) vs “the summer” (YLT) vs “very” (DRC)
  • v29 [interpretive]: whether the approaching subject is the event/season (it) or the Son of Man (he) — “it” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “he” (ASV)
  • v30 [lexical]: translation of the solemn assertion (Verily vs Most certainly vs Amen) — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v30 [grammatical]: modal verb conveying certainty (shall not vs will vs in no wise) — “shall not” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “may” (YLT) vs “in no wise” (DARBY)
  • v30 [lexical]: preposition indicating time limit (till vs until vs away until) — “away until” (WEB, ASV) vs “till” (KJV, WEBSTER) vs “away” (YLT, DARBY) vs “until” (DRC)
  • v30 [lexical]: verb choice for events occurring (be done vs happen vs accomplished) — “be done” (KJV, DRC) vs “happen” (WEB) vs “accomplished” (ASV) vs “may come to pass” (YLT) vs “take place” (DARBY) vs “shall” (WEBSTER)
  • v31 [textual]: singular vs plural translation of Jesus' words (word vs words) — “words shall not” (KJV, ASV, YLT, WEBSTER) vs “will” (WEB) vs “in no wise” (DARBY) vs “word” (DRC)
  • v32 [textual]: conjunction linking day and hour (or vs and) — “or” (WEB, ASV, DRC) vs “and that” (KJV, WEBSTER) vs “the” (YLT) vs “or of” (DARBY)
  • v32 [lexical]: phrasing of the universal ignorance of the date (no man knows vs no one knows) — “man no not” (KJV, WEBSTER) vs “one knows—not even” (WEB) vs “one even” (ASV) vs “one hath known even” (YLT) vs “one knows neither” (DARBY) vs “knoweth neither” (DRC)
  • v32 [stylistic]: conjunction choice for exclusions (nor vs neither vs not even) — “nor” (WEB, DARBY, DRC) vs “neither” (KJV, ASV, WEBSTER) vs “not even” (YLT)
  • v32 [lexical]: preposition/conjunction indicating exception (but vs only vs except) — “but” (KJV, ASV, DARBY, WEBSTER, DRC) vs “only” (WEB) vs “except” (YLT)
  • v33 [grammatical]: verb tense for lack of knowledge (ye know not vs you don't know vs have known) — “ye know not” (KJV, ASV, WEBSTER, DRC) vs “you don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY)
  • v34 [lexical]: translation of assigning power (given vs gave authority) — “given” (WEB, ASV, YLT, DARBY) vs “gave authority” (KJV, WEBSTER, DRC)
  • v34 [grammatical]: verb phrasing for giving instructions to the porter (commanded vs did command) — “and commanded” (KJV, DARBY, WEBSTER, DRC) vs “also” (WEB, ASV) vs “did command also” (YLT)
  • v34 [lexical]: translation of the gate guard's title (porter vs doorkeeper) — “porter to” (KJV, ASV, WEBSTER, DRC) vs “doorkeeper keep” (WEB) vs “that he may” (YLT) vs “doorkeeper that he should” (DARBY)
  • v35 [grammatical]: verb tense for lack of knowledge regarding the master's return (ye know not vs you don't know) — “ye know not” (KJV, ASV, WEBSTER) vs “you don’t” (WEB) vs “have known” (YLT) vs “do know” (DARBY) vs “you” (DRC)
  • v35 [lexical]: translation of the house owner's title (lord vs master) — “lord” (WEB, ASV, YLT, DRC) vs “master” (KJV, DARBY, WEBSTER)
  • v35 [grammatical]: phrasing of the time of arrival (cometh at even vs whether evening) — “cometh at even” (KJV, DRC) vs “is coming—whether evening” (WEB) vs “whether” (ASV) vs “doth come” (YLT) vs “comes evening” (DARBY) vs “evening” (WEBSTER)
  • v36 [grammatical]: participle/adverb syntax for unexpected arrival (coming suddenly vs having come vs on a sudden) — “coming suddenly” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having come” (YLT) vs “on a sudden” (DRC)
  • v37 [stylistic]: variations in phrasing the verb of speaking (say unto vs tell) — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). The provided Greek text belongs to the Byzantine / Textus Receptus tradition (as evidenced by several longer readings), evaluated directly for its lexical and grammatical features.

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

Also consulted, but not counted in the consensus

Academic textual-historical analysis

In its narrative context, Mark 13, often designated the 'Little Apocalypse' or the 'Eschatological Discourse,' functions as Jesus' final extensive teaching before the Passion. Provoked by the disciples' admiration of the Jerusalem Temple architecture, Jesus predicts its total destruction. The discourse transitions into an apocalyptic warning encompassing social upheaval, cosmic dissolution, and the return of the Son of Man. The text blends elements of the Hebrew prophetic tradition, particularly Daniel, with early Christian exhortations to vigilance and endurance amid persecution and historical crisis.

Jewish interpretation

Within the Jewish tradition, Mark 13 holds no canonical status, as the New Testament is not recognized as Scripture. The chapter is historically understood as a first-century Christian apocalyptic discourse concerning the destruction of the Second Temple in Jerusalem and the anticipated eschatological return of Jesus of Nazareth.

Latter-day Saint

In Mark 13, Jesus prophesies the destruction of the Jerusalem temple and answers the disciples' questions regarding the timing and signs of the end of the age. He warns of false prophets, wars, natural disasters, and intense persecution. The discourse blends immediate warnings about the coming siege of Jerusalem with apocalyptic visions of the Son of Man returning in glory to gather the elect, concluding with a mandate for all disciples to remain vigilant and watchful.

Jehovah's Witnesses

In the immediate narrative context, Jesus responds to his disciples' admiration of the temple by prophesying its complete destruction. When asked for the sign of these coming events, Jesus provides a multifaceted apocalyptic discourse detailing wars, earthquakes, famines, and severe persecutions. He mandates that the good news must be preached to all nations before the end. The prophecy weaves together warnings of immediate, localized disaster in Judea with cosmic signs heralding the coming of the Son of Man. He concludes with an extended exhortation to remain vigilant and watchful, explicitly stating that the exact day and hour are known only to the Father, and hidden even from the Son.

Translation choices the NCB made (89)
  • v1: was going out — Reflects the present participle in a genitive absolute construction conveying ongoing action.
  • v1: said to — Uses contemporary phrasing for the verb of speaking.
  • v1: Teacher, look — Translates didaskale accurately and updates the interjection ide.
  • v2: to — Uses contemporary prepositional phrasing.
  • v2: Do you see — Modernizes the pronoun and verb without adopting the weakly attested 'all'.
  • v3: was sitting on — Reflects the present participle conveying continuous state.
  • v3: opposite — Uses contemporary spatial terminology for katenanti.
  • v3: privately — Translates kat' idian accurately in standard English.
  • v4: will — Uses modern auxiliary for future tense.
  • v4: are all about to — Captures the imminent force of the verb mellei.
  • v4: fulfilled — Translates synteleisthai effectively in the context of eschatological prophecy.
  • v6: will — Modernizes the future auxiliary verb.
  • v7: you hear — Uses modern second-person plural pronoun and standard phrasing.
  • v7: rumors — Maintains standard English idiom for akoas polemōn.
  • v7: is — Supplies standard present tense for the verbless clause.
  • v8: various — Uses contemporary phrasing for kata topous.
  • v8: birth pains — Accurately reflects the metaphor of ōdinōn.
  • v9: watch — Preserves the chapter's repeated refrain blepete.
  • v9: governors — Translates hēgemonōn accurately.
  • v9: to them — Translates the dative autois as an indirect object, as disputed among traditions regarding the nature of the witness.
  • v10: gospel must — Maintains familiar theological vocabulary for euangelion.
  • v10: proclaimed — Translates kerychthēnai dynamically and accurately.
  • v11: handing you over — Translates paradidontes consistently with the cognate verb in verses 9 and 12.
  • v11: do not be anxious — Uses contemporary phrasing for mē promerimnate.
  • v11: whatever is — Uses standard contemporary conditional phrasing.
  • v11: Spirit — Uses modern theological terminology.
  • v12: hand over — Maintains the consistent translation of paradōsei.
  • v12: child — Translates teknon without adding an unstated possessive or definite article.
  • v13: you will — Modernizes pronouns and future auxiliary verbs.
  • v13: by — Uses modern preposition for the agent of hatred.
  • v13: because of — Translates dia with the accusative accurately.
  • v13: name — Translates to onoma mou directly without adding sake.
  • v13: who endures — Translates the aorist participle substantivally with a present rendering in English context.
  • v13: this one will — Reflects the demonstrative pronoun houtos.
  • v14: But — Translates the adversative de.
  • v14: he — Adopts the masculine pronoun to reflect the grammatical personification noted by academic scholarship, leaving interpretive questions of primary fulfillment unresolved.
  • v14: those who are — Modernizes the relative clause phrasing.
  • v15: go down — Maintains the directional logic from the roof to the ground.
  • v15: anything — Uses standard contemporary spelling.
  • v15: his — Translates the genitive pronoun autou.
  • v16: cloak — Translates himation accurately in the context of fieldwork.
  • v17: those having — Reflects the Greek participle echousais directly.
  • v18: your flight may not be — Follows the majority textual reading hē phygē hymōn.
  • v19: will be — Modernizes future auxiliary verb.
  • v19: happened — Translates gegonen directly without adding 'the like'.
  • v20: had shortened the — Reflects the aorist indicative in a contrary-to-fact conditional clause.
  • v20: would have been — Accurately represents the apodosis of a past contrary-to-fact condition.
  • v20: because of — Translates dia with the accusative.
  • v20: elect — Maintains established theological terminology for eklektous.
  • v20: elected — Captures the figura etymologica between eklektous and exelexato.
  • v21: Look — Modernizes the interjection ide.
  • v22: provide — Translates dōsousin accurately in context.
  • v22: elect — Maintains consistency with verse 20 for eklektous.
  • v23: foretold — Captures the prefix pro- in proeirēka.
  • v24: tribulation — Maintains standard apocalyptic vocabulary for thlipsin.
  • v24: its — Uses standard English inanimate possessive for the moon.
  • v25: that — Uses standard restrictive relative pronoun.
  • v25: the heavens — Reflects the plural tois ouranois, contrasting with the earlier singular tou ouranou.
  • v25: shaken — Translates saleuthēsontai accurately in apocalyptic context.
  • v27: angels — Maintains standard English translation for angelous in eschatological contexts.
  • v27: elect — Maintains consistency for eklektous.
  • v27: extremity — Translates akrou consistently in both phrases to capture the repetition.
  • v27: heaven — Maintains ouranou consistently with verse 25.
  • v28: parable — Translates parabolēn with standard terminology.
  • v28: its — Uses standard neuter possessive for the fig tree.
  • v28: has already become — Captures ēdē and the aorist subjunctive genētai.
  • v28: produces — Uses modern verb for ekphyē.
  • v28: you — Modernizes the second-person pronoun.
  • v28: summer is near — Places the subject and adjective in standard English word order.
  • v28: near — Modernizes the translation of engys.
  • v29: he — Interprets the proximity as referring to the Son of Man based on the context of the doors, as disputed among traditions.
  • v30: Truly — Provides contemporary English equivalent for Amēn.
  • v30: will by no means — Reflects the emphatic double negative ou mē.
  • v30: until — Translates mechris hou smoothly.
  • v30: happen — Translates genētai cleanly in contemporary English.
  • v31: words will by no means — Reflects the plural logoi and emphatic double negation.
  • v32: or — Translates the disjunctive particle ē.
  • v32: one knows — Translates oudeis oiden accurately and inclusively.
  • v32: not even — Captures the climactic force of the first oude.
  • v32: except — Translates ei mē precisely.
  • v33: you do not know — Uses modern auxiliary verb phrasing for ouk oidate.
  • v34: given the authority — Reflects the participle dous.
  • v34: also commanded — Translates kai eneteilato smoothly in the sentence structure.
  • v34: doorkeeper — Uses modern equivalent for thyrōrō.
  • v35: you do not know — Uses standard contemporary English.
  • v35: lord — Translates kyrios consistently with verse 20 to maintain the divine-name map double meaning.
  • v35: is coming—whether at evening — Maintains natural English flow for the disjunctive sequence.
  • v36: having come suddenly — Reflects the aorist participle elthōn combined with exaiphnēs.
  • v37: say to — Modernizes the preposition while retaining the direct verb of speaking.
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)