Mark 15

7 translations · read through 11 traditions.

NCB · New Consensus Bible

¹And immediately in the morning, the chief priests, having formed a plan with the elders and scribes and the whole council, bound Jesus, led him away, and handed him over to Pilate. ²And Pilate asked him, "Are you the King of the Jews?" And answering him, he says, "You say so." ³And the chief priests accused him of many things. ⁴But Pilate asked him again, saying, "Do you answer nothing? Look how many things they accuse you of!" ⁵But Jesus no longer answered anything, so that Pilate marveled. ⁶Now at the feast he used to release to them one prisoner, whomever they asked. ⁷And there was the one called Barabbas, bound with the insurgents who had committed murder in the insurrection. ⁸And the crowd, coming up, began to ask him to do as he always did for them. ⁹But Pilate answered them, saying, "Do you want me to release to you the King of the Jews?" ¹⁰For he perceived that the chief priests had handed him over out of envy. ¹¹But the chief priests stirred up the crowd, so that he might release to them Barabbas instead. ¹²And Pilate, answering again, said to them, "What then do you want me to do to him whom you call the King of the Jews?" ¹³And they cried out again, "Crucify him!" ¹⁴But Pilate said to them, "Why, what evil has he done?" But they cried out all the more exceedingly, "Crucify him!" ¹⁵So Pilate, wishing to satisfy the crowd, released to them Barabbas; and having flogged Jesus, he handed him over to be crucified. ¹⁶And the soldiers led him away inside the courtyard, which is the Praetorium; and they call together the whole cohort. ¹⁷And they clothe him in purple, and they place around him a woven crown of thorns; ¹⁸and they began to salute him, "Hail, King of the Jews!" ¹⁹And they were striking his head with a reed and were spitting on him, and bowing their knees, they were doing homage to him. ²⁰And when they had mocked him, they undressed him of the purple and dressed him in his own garments. And they lead him out to crucify him. ²¹And they compel a certain passerby coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to carry his cross. ²²And they bring him to the place Golgotha, which is translated, Place of a Skull. ²³And they were offering him myrrhed wine to drink, but he did not take it. ²⁴And they crucify him and divide his garments, casting lots for them to decide who should take what. ²⁵Now it was the third hour, and they crucified him. ²⁶And the inscription of the charge against him was inscribed over him: "THE KING OF THE JEWS." ²⁷And with him they crucify two robbers, one on his right and one on his left. ²⁸And the scripture was fulfilled which says, "And he was numbered with the lawless." ²⁹And those passing by blasphemed him, shaking their heads and saying, "Aha! You who destroy the temple and build it in three days, ³⁰save yourself, and come down from the cross!" ³¹In like manner also the chief priests, mocking him among themselves with the scribes, said, "He saved others; he cannot save himself! ³²Let the Christ, the King of Israel, now come down from the cross, that we may see and believe!" And the ones co-crucified with him reproached him. ³³And when the sixth hour had come, darkness came over the whole land until the ninth hour. ³⁴And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lema sabachthani?" which is translated, "My God, my God, why have you forsaken me?" ³⁵And some of those standing by, hearing it, said, "Look, he is calling Elijah." ³⁶And someone ran, and filling a sponge with vinegar, placed it on a reed and gave it to him to drink, saying, "Leave him be; let us see if Elijah comes to take him down." ³⁷But Jesus, having let out a loud cry, breathed his last. ³⁸And the veil of the temple was torn in two from top to bottom. ³⁹And when the centurion, who was standing by opposite him, saw that he thus cried out and breathed his last, he said, "Truly this man was the Son of God!" ⁴⁰There were also women watching from a distance, among whom were Mary the Magdalene, and Mary the mother of James the less and of Joses, and Salome; ⁴¹who also, when he was in Galilee, were following him and serving him; and many other women who had come up with him to Jerusalem. ⁴²And evening having already come, since it was the preparation, which is the fore-sabbath, ⁴³Joseph of Arimathea, a prominent council member, who also himself was looking for the kingdom of God, came; taking courage, he went in to Pilate and asked for the body of Jesus. ⁴⁴And Pilate wondered if he was already dead; and summoning the centurion, he questioned him if he had been dead long. ⁴⁵And having learned this from the centurion, he granted the corpse to Joseph. ⁴⁶And having bought a linen cloth, he took him down, wrapped him in the linen cloth, and laid him in a tomb which had been hewn out of rock; and he rolled a stone against the door of the tomb. ⁴⁷Now Mary the Magdalene and Mary the mother of Joses were observing where he was laid.

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What the traditions agree on

Christian traditions widely affirm that Jesus dies on the cross and the temple veil is torn from top to bottom, broadly agreeing that Jesus remains silent against the accusations of the chief priests before Pilate and that the torn veil inaugurates direct, unmediated access to God's presence without the need for human priests. Several traditions also highlight that the soldiers' mocking ironically reveals Christ's cosmic kingship, the exchange for Barabbas illustrates substitutionary atonement,… Sign in to read the full consensus →

Held by most, but not all

The narrative records that Jesus remains silent against the accusations of the chief priests before Pilate. (7 affirm)
The tearing of the temple veil inaugurates direct, unmediated access to God's presence without the need for human priests. (5 affirm)

Where the traditions differ

The Roman soldiers clothe Jesus in purple, put a crown of thorns on him, strike his head, and mockingly salute him as King of the Jews.
catholic: QUALIFY; lutheran: AFFIRM; anabaptist: AFFIRM
Jesus' cry of dereliction is voiced on behalf of humanity's fallen state rather than indicating an ontological rupture within the Trinity.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; adventist: DENY
The cry of dereliction indicates that Christ genuinely experienced the agony of human forsakenness without severing the hypostatic union.
catholic: QUALIFY; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM
Because of the communication of attributes, the divine Son of God truly experienced forsakenness and death on the cross.
orthodox: DENY; oriental-orthodox: QUALIFY; lutheran: AFFIRM
The physical darkness and Jesus' cry of abandonment reflect His experiencing a separation from God equivalent to the second death.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; adventist: AFFIRM
Even when Jesus yielded his spirit and was laid in the tomb, his divinity remained fully united to both his human body and soul.
oriental-orthodox: AFFIRM; adventist: DENY
Christ's yielding of His spirit represents a complete cessation of conscious life, aligning with the doctrine of conditional immortality.
oriental-orthodox: DENY; adventist: AFFIRM
The crucifixion narrative demonstrates God's solidarity with the unjustly condemned and centers the faithful witness of marginalized women.
anglican: QUALIFY
The rending of the temple veil signifies the objective opening of the heavenly sanctuary, allowing for ongoing Eucharistic participation in Christ's sacrifice.
catholic: QUALIFY; anglican: QUALIFY; reformed: DENY; adventist: QUALIFY
The tearing of the veil indicates the obsolescence of the earthly sanctuary system and points forward to Christ's antitypical mediatorial ministry in the heavenly sanctuary.
catholic: QUALIFY; adventist: AFFIRM
The passion narrative provides the scriptural framework for the devotion of the Stations of the Cross and the Sorrowful Mysteries of the Rosary.
catholic: AFFIRM; anglican: QUALIFY
The physical mocking and crowning with thorns are utilized centrally in hymnody and devotional meditation to contemplate Christ's substitutionary love.
catholic: QUALIFY; lutheran: AFFIRM
The Lord's Supper is observed as a strict memorial focused specifically on the physical suffering and crucifixion detailed in this narrative.
baptist: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

How each tradition reads it

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

Catholic

Mark 15 narrates the culmination of Jesus's earthly ministry in his passion and death. It details his trial before the Roman prefect Pontius Pilate, the crowd's preference for the release of the insurgent Barabbas, and the subsequent condemnation of Jesus. The narrative proceeds to the brutal mockery by the Roman cohort, who clothe him in purple and crown him with thorns. Simon of Cyrene is conscripted to carry the cross to Golgotha, where Jesus is crucified between two robbers. The text emphasizes Jesus's isolation and suffering, culminating in darkness, his cry of dereliction, and his death. Immediately upon his expiration, the veil of the temple is torn in two, and the Roman centurion confesses Jesus as the Son of God. The chapter concludes with a group of female disciples witnessing his death and Joseph of Arimathea securing the body for a hasty but reverent burial in a rock-hewn tomb before the onset of the Sabbath. Reception: The Catholic tradition reads this chapter as the supreme revelation of the incarnational mystery and the paschal sacrifice, employing both typological and sacramental lenses. The mocking of Jesus (vv. 17-19) is received not merely as historical torture, but as a profound theological irony: in their derision, the soldiers unwittingly proclaim Christ's true cosmic kingship. Regarding the agonizing cry of dereliction (v. 34), Augustine insists that the eternal Word did not lose union with the Father; rather, Christ speaks here in the person of his mystical body, the Church, voicing the suffering and alienation of humanity to redeem it. The tearing of the temple veil (v. 38) is understood as a watershed covenantal rupture. In the Syriac tradition, Ephrem the Syrian views the rent veil as the departure of the Divine Presence from the obsolete sanctuary in grief over the crucifixion. Concurrently, in the Latin scholastic tradition, Thomas Aquinas explains that the torn veil signifies both the end of the Old Law's obscurity and the opening of the heavenly sanctuary to humanity through the flesh of Christ. The centurion's confession (v. 39) stands as the structural climax of Mark's Gospel; Bede the Venerable identifies the centurion as the prophetic firstfruits of the Gentile Church, which comes to recognize the divinity of the Son of God through his sacrificial death, contrasting with the rejection by the religious authorities.

Eastern Orthodox

In this chapter, Mark narrates the culmination of Jesus' earthly trial, crucifixion, and burial. The narrative moves swiftly from the Sanhedrin’s early morning consultation to Pilate’s interrogation, where Jesus is condemned despite Pilate’s recognition of his innocence, being traded for the insurrectionist Barabbas. Jesus is mocked by Roman soldiers who ironically crown Him King of the Jews, crucified at Golgotha, and taunted by bystanders and religious leaders. The crucifixion is marked by cosmic and physical signs: three hours of darkness, Jesus' cry of dereliction, His death, and the tearing of the temple veil. The narrative concludes with the confession of the Roman centurion and the bold intervention of Joseph of Arimathea, who secures Jesus' body and lays it in a rock-hewn tomb, witnessed by the women who remained. Reception: Eastern Orthodox theology receives Mark 15 as the profound mystery of the voluntary Passion, wherein the Lord of Glory suffers in the flesh while remaining impassible in His divine nature. The mockery of the soldiers and the superscription 'King of the Jews' are read not merely as irony, but as apophatic declarations of cosmic truth: Christ reigns from the tree. The cry of dereliction (verse 34) has been vigorously defended by the Church Fathers against Arian and Nestorian misinterpretations. Gregory Nazianzen argued that Christ was not personally forsaken by the Father; rather, through 'appropriation' (oikeiosis), He spoke in the person of fallen, alienated humanity, uniting our despair to His divine life to heal it. The tearing of the temple veil (verse 38) is interpreted by exegetes like Theophylact of Ochrid as a dual sign: the departure of the Holy Spirit's grace from the Jewish temple and the removal of the barrier between God and humanity. Furthermore, the centurion (verse 39) is universally remembered in Holy Tradition as Saint Longinus, an early Gentile convert and martyr, whose confession represents the immediate ingathering of the nations at the foot of the Cross.

Oriental Orthodox

Mark 15 narrates the climax of Jesus' earthly ministry: his trial, execution, and burial. The chapter proceeds with rapid, stark historical pacing, moving from his early morning handover to Pilate (v. 1), the substitution of Barabbas for Jesus (vv. 6-15), the brutal mocking by the Roman soldiers (vv. 16-20), and the crucifixion at Golgotha (vv. 21-32). The narrative highlights Jesus' silence before his accusers, the cosmic darkness that accompanies his final hours (v. 33), his cry of dereliction (v. 34), and his death (v. 37). The chapter concludes with the tearing of the temple veil, the centurion's confession of his divine sonship (v. 39), and his hurried but honorable burial by Joseph of Arimathea (vv. 42-47). Reception: For the Oriental Orthodox communion, Mark 15 is read through the strict Miaphysite Christology defended at the Councils of Ephesus and strictly held against Chalcedon. The suffering, crucifixion, and death of Jesus (vv. 24-37) are understood not as the experiences of a distinct human nature, but as the incarnate Word of God suffering in the flesh. Cyril of Alexandria's anathemas insist that the Word tasted death in the flesh. Severus of Antioch deeply analyzes the cry of dereliction (v. 34), arguing that Christ spoke these words economically (by appropriation) on behalf of alienated humanity, entirely rejecting any notion that his divine nature had forsaken a separate human nature. Furthermore, Christ's death (v. 37) and burial in the tomb (v. 46) prompt a central tenet of the tradition's soteriology: while his human soul separated from his human body at death, his divinity separated from neither. The Centurion's declaration (v. 39) is received as the paradigm for Gentile faith, recognizing the awe-inspiring paradox of the Immortal One dying on the cross.

8 more traditions read this chapter.

Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

¹Immediately in the morning the chief priests, with the elders, scribes, and the whole council, held a consultation, bound Jesus, carried him away, and delivered him up to Pilate. ²Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.” ³The chief priests accused him of many things. ⁴Pilate again asked him, “Have you no answer? See how many things they testify against you!” ⁵But Jesus made no further answer, so that Pilate marveled. ⁶Now at the feast he used to release to them one prisoner, whomever they asked of him. ⁷There was one called Barabbas, bound with his fellow insurgents, men who in the insurrection had committed murder. ⁸The multitude, crying aloud, began to ask him to do as he always did for them. ⁹Pilate answered them, saying, “Do you want me to release to you the King of the Jews?” ¹⁰For he perceived that for envy the chief priests had delivered him up. ¹¹But the chief priests stirred up the multitude, that he should release Barabbas to them instead. ¹²Pilate again asked them, “What then should I do to him whom you call the King of the Jews?” ¹³They cried out again, “Crucify him!” ¹⁴Pilate said to them, “Why, what evil has he done?” But they cried out exceedingly, “Crucify him!” ¹⁵Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. ¹⁶The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. ¹⁷They clothed him with purple; and weaving a crown of thorns, they put it on him. ¹⁸They began to salute him, “Hail, King of the Jews!” ¹⁹They struck his head with a reed and spat on him, and bowing their knees, did homage to him. ²⁰When they had mocked him, they took the purple cloak off him, and put his own garments on him. They led him out to crucify him. ²¹They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them that he might bear his cross. ²²They brought him to the place called Golgotha, which is, being interpreted, “The place of a skull.” ²³They offered him wine mixed with myrrh to drink, but he didn’t take it. ²⁴Crucifying him, they parted his garments among them, casting lots on them, what each should take. ²⁵It was the third hour when they crucified him. ²⁶The superscription of his accusation was written over him: “THE KING OF THE JEWS.” ²⁷With him they crucified two robbers, one on his right hand, and one on his left. ²⁸The Scripture was fulfilled which says, “He was counted with transgressors.” ²⁹Those who passed by blasphemed him, wagging their heads and saying, “Ha! You who destroy the temple and build it in three days, ³⁰save yourself, and come down from the cross!” ³¹Likewise, also the chief priests mocking among themselves with the scribes said, “He saved others. He can’t save himself. ³²Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him.” Those who were crucified with him also insulted him. ³³When the sixth hour had come, there was darkness over the whole land until the ninth hour. ³⁴At the ninth hour Jesus cried with a loud voice, saying, “Eloi, Eloi, lama sabachthani?” which is, being interpreted, “My God, my God, why have you forsaken me?” ³⁵Some of those who stood by, when they heard it, said, “Behold, he is calling Elijah.” ³⁶One ran, and filling a sponge full of vinegar, put it on a reed and gave it to him to drink, saying, “Let him be. Let’s see whether Elijah comes to take him down.” ³⁷Jesus cried out with a loud voice, and gave up the spirit. ³⁸The veil of the temple was torn in two from the top to the bottom. ³⁹When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, “Truly this man was the Son of God!” ⁴⁰There were also women watching from afar, among whom were both Mary Magdalene and Mary the mother of James the less and of Joses, and Salome; ⁴¹who, when he was in Galilee, followed him and served him; and many other women who came up with him to Jerusalem. ⁴²When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, ⁴³Joseph of Arimathaea, a prominent council member who also himself was looking for God’s Kingdom, came. He boldly went in to Pilate, and asked for Jesus’ body. ⁴⁴Pilate was surprised to hear that he was already dead; and summoning the centurion, he asked him whether he had been dead long. ⁴⁵When he found out from the centurion, he granted the body to Joseph. ⁴⁶He bought a linen cloth, and taking him down, wound him in the linen cloth and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. ⁴⁷Mary Magdalene and Mary the mother of Joses, saw where he was laid.

KJV · King James Version

¹And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. ²And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. ³And the chief priests accused him of many things: but he answered nothing. ⁴And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. ⁵But Jesus yet answered nothing; so that Pilate marvelled. ⁶Now at that feast he released unto them one prisoner, whomsoever they desired. ⁷And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. ⁸And the multitude crying aloud began to desire him to do as he had ever done unto them. ⁹But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? ¹⁰For he knew that the chief priests had delivered him for envy. ¹¹But the chief priests moved the people, that he should rather release Barabbas unto them. ¹²And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? ¹³And they cried out again, Crucify him. ¹⁴Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. ¹⁵And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. ¹⁶And the soldiers led him away into the hall, called Pretorium; and they call together the whole band. ¹⁷And they clothed him with purple, and platted a crown of thorns, and put it about his head, ¹⁸And began to salute him, Hail, King of the Jews! ¹⁹And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. ²⁰And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. ²¹And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. ²²And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull. ²³And they gave him to drink wine mingled with myrrh: but he received it not. ²⁴And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. ²⁵And it was the third hour, and they crucified him. ²⁶And the superscription of his accusation was written over, THE KING OF THE JEWS. ²⁷And with him they crucify two thieves; the one on his right hand, and the other on his left. ²⁸And the scripture was fulfilled, which saith, And he was numbered with the transgressors. ²⁹And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, ³⁰Save thyself, and come down from the cross. ³¹Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save. ³²Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. ³³And when the sixth hour was come, there was darkness over the whole land until the ninth hour. ³⁴And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? ³⁵And some of them that stood by, when they heard it, said, Behold, he calleth Elias. ³⁶And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. ³⁷And Jesus cried with a loud voice, and gave up the ghost. ³⁸And the veil of the temple was rent in twain from the top to the bottom. ³⁹And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. ⁴⁰There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; ⁴¹(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem. ⁴²And now when the even was come, because it was the preparation, that is, the day before the sabbath, ⁴³Joseph of Arimathea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. ⁴⁴And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. ⁴⁵And when he knew it of the centurion, he gave the body to Joseph. ⁴⁶And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. ⁴⁷And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

5 more translations to compare, side by side.

Differences that change the meaning (94)

v1 [lexical]: Translates the temporal adverb differently — “Immediately” (WEB, YLT, DARBY) vs “And straightway” (KJV, ASV, DRC) vs “forthwith” (WEBSTER)
v1 [grammatical]: Differences in phrasing the gathering of the council and the action of binding Jesus — “held a consultation” (WEB, ASV) vs “council and bound” (KJV, WEBSTER) vs “sanhedrim having” (YLT) vs “sanhedrim” (DARBY) vs “binding” (DRC)
v2 [stylistic]: Archaic versus contemporary second-person pronoun — “Art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Are you” (WEB)
v4 [lexical]: Translates the verb for bringing charges or bearing witness — “testify you” (WEB) vs “witness against thee” (KJV) vs “accuse of” (ASV) vs “do testify” (YLT) vs “bear” (DARBY) vs “testify” (WEBSTER) vs “accuse” (DRC)
v5 [lexical]: Translates the verb for Pilate's reaction — “marvelled” (KJV, ASV, DARBY) vs “marveled” (WEB, WEBSTER) vs “wondered” (YLT, DRC)
v6 [lexical]: Differences in how the temporal phrase indicating the feast is translated — “the” (WEB, ASV) vs “Now at that feast” (KJV, WEBSTER) vs “And every” (YLT) vs “But the” (DARBY) vs “on the festival day” (DRC)
v6 [grammatical]: Translates the imperfect tense verb, indicating customary action — “to” (DARBY, WEBSTER) vs “used to release to” (WEB) vs “released unto” (KJV) vs “used to release” (ASV) vs “was releasing to” (YLT) vs “was wont to release” (DRC)
v6 [grammatical]: Differences in phrasing the object relative pronoun and its antecedent — “prisoner whomsoever” (KJV, YLT, DARBY) vs “whom” (ASV, WEBSTER) vs “whomever” (WEB) vs “of the prisoners” (DRC)
v6 [lexical]: Translates the verb for requesting or asking — “asked of him” (WEB, ASV) vs “desired” (KJV, WEBSTER) vs “were asking” (YLT) vs “begged of him” (DARBY) vs “demanded” (DRC)
v7 [stylistic]: Differences in translating the participle introducing Barabbas's name — “called” (WEB, ASV, DRC) vs “one named” (KJV, YLT, WEBSTER) vs “the person” (DARBY)
v7 [grammatical]: Third-person number differs: WEB, YLT, DARBY use the singular ("him"/"his") where ASV use the plural ("them"/"their").
v8 [textual]: Reflects a textual variant between 'crying aloud' and 'going up' — “multitude crying aloud” (WEB, KJV, WEBSTER) vs “went up and” (ASV) vs “having cried out” (YLT) vs “crowd out” (DARBY) vs “was come up they” (DRC)
v9 [stylistic]: (vv 9, 11, 41) Archaic versus contemporary preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v10 [lexical]: Translates the verb for knowing or perceiving — “knew” (KJV, YLT, DARBY, WEBSTER, DRC) vs “perceived” (WEB, ASV)
v10 [grammatical]: Differences in translating the prepositional phrase indicating the motive of envy — “up” (WEB, ASV, YLT) vs “for envy” (KJV, WEBSTER) vs “up through” (DARBY) vs “up out of” (DRC)
v11 [lexical]: Translates the verb for inciting or stirring up the crowd — “stirred up” (WEB, ASV, DARBY) vs “moved” (KJV, WEBSTER, DRC) vs “did move” (YLT)
v11 [lexical]: (vv 11, 15) Translates the word for the crowd or multitude — “multitude” (WEB, ASV, YLT) vs “people” (KJV, WEBSTER, DRC) vs “crowd” (DARBY)
v14 [grammatical]: Differences in the tense of the verb of speaking and the preposition — “to” (WEB, YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “saith to” (DRC)
v14 [grammatical]: Translates the aorist verb as simple past or perfect — “hath” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB) vs “did” (YLT) vs “then has” (DARBY)
v15 [lexical]: Differences in phrasing Pilate's desire to satisfy or content the crowd — “willing to content” (KJV, WEBSTER) vs “wishing” (ASV, YLT) vs “wishing please” (WEB) vs “desirous of contenting” (DARBY) vs “being satisfy” (DRC)
v15 [grammatical]: Translates a purpose clause with a finite verb versus an infinitive — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that he might” (YLT, DARBY)
v16 [lexical]: Translates the preposition or adverb of motion indicating inside — “into” (KJV, YLT, DARBY, WEBSTER, DRC) vs “within” (WEB, ASV)
v16 [lexical]: Translates the military term for a unit of soldiers — “band” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “cohort” (WEB)
v17 [lexical]: Differences in translating the participle for weaving or platting — “platted” (KJV, WEBSTER) vs “platting” (ASV, DRC) vs “weaving” (WEB) vs “having plaited” (YLT) vs “bind round on him” (DARBY)
v18 [textual]: Presence or absence of a coordinating conjunction — “They” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
v19 [grammatical]: Differences in phrasing the object and action of striking the head — “struck his” (WEB, DARBY, DRC) vs “smote him on the” (KJV) vs “his” (ASV) vs “were smiting” (YLT) vs “struck” (WEBSTER)
v20 [grammatical]: Translates the purpose clause as an infinitive or with a finite verb — “out to” (WEB, KJV, ASV, WEBSTER, DRC) vs “forth that they may” (YLT) vs “that they may” (DARBY)
v21 [lexical]: Translates the term for the rural area or field — “country” (KJV, ASV, WEBSTER, DRC) vs “field” (YLT, DARBY) vs “Simon of Cyrene” (WEB)
v22 [grammatical]: (vv 22, 27) Translates the historical present verb as present or past tense — “bring” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brought” (WEB)
v22 [lexical]: Translates the preposition indicating motion toward a place — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “into” (DRC)
v22 [interpretive]: Translates the word for skull directly or uses the Latin-derived name Calvary — “a skull” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Calvary” (DRC)
v23 [grammatical]: Translates the imperfect tense verb, indicating continuous or attempted action — “offered” (WEB, ASV, DARBY) vs “gave” (KJV, WEBSTER, DRC) vs “were giving” (YLT)
v23 [textual]: Reflects a textual variant adding or omitting an infinitive for drinking — “but” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to drink” (WEB) vs “and” (YLT)
v23 [stylistic]: Variations in expressing the negative action of taking or receiving — “received it not” (KJV, ASV, WEBSTER) vs “didn’t take” (WEB) vs “did receive” (YLT) vs “did take it” (DARBY) vs “took” (DRC)
v24 [grammatical]: Translates the tense of the verb for dividing garments — “they parted” (WEB, KJV, WEBSTER) vs “and part” (ASV) vs “were dividing” (YLT) vs “part” (DARBY) vs “divided” (DRC)
v24 [grammatical]: Differences in whether the garments are explicitly said to be divided among them — “garments” (KJV, YLT, WEBSTER, DRC) vs “among them” (WEB, ASV) vs “clothes amongst themselves” (DARBY)
v24 [stylistic]: Variations in expressing the casting of lots — “lots upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, DARBY) vs “a lot” (YLT)
v24 [grammatical]: Translates the interrogative/indefinite pronoun for who would take what — “every man should” (KJV, WEBSTER, DRC) vs “each” (WEB, ASV) vs “each may” (YLT) vs “each one” (DARBY)
v25 [grammatical]: Translates the conjunction connecting the time and the action — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “when” (WEB)
v26 [lexical]: Translates the word for the written notice or title — “superscription” (WEB, KJV, ASV, DARBY, WEBSTER) vs “inscription” (YLT, DRC)
v26 [lexical]: Translates the term for the charge or accusation against him — “his accusation” (WEB, KJV, ASV, YLT, WEBSTER) vs “what he” (DARBY) vs “cause” (DRC)
v26 [lexical]: Differences in translating the prepositional prefix indicating where it was written — “over” (KJV, ASV, WEBSTER, DRC) vs “him” (WEB) vs “above” (YLT) vs “up” (DARBY)
v27 [lexical]: Translates the term for bandits or insurrectionists — “robbers” (WEB, ASV, YLT, DARBY) vs “thieves the” (KJV, WEBSTER, DRC)
v27 [stylistic]: Translates the repeated numeral 'one' as 'one' or 'the other' — “one” (WEB, ASV, YLT, DARBY) vs “the other” (KJV, WEBSTER, DRC)
v29 [grammatical]: Translates the participle indicating people passing by — “And they that passed” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Those who” (WEB) vs “those passing” (YLT)
v29 [lexical]: Translates the verb for insulting, reviling, or blaspheming — “railed on” (KJV, ASV, WEBSTER) vs “blasphemed” (WEB, DRC) vs “were speaking evil of” (YLT) vs “reviled” (DARBY)
v29 [lexical]: Translates the verb for moving or shaking the head — “wagging” (WEB, KJV, ASV, WEBSTER, DRC) vs “shaking” (YLT, DARBY)
v30 [grammatical]: Differences in translating the participle as an imperative or dependent action — “thyself and come down” (KJV, ASV, YLT, WEBSTER) vs “yourself” (WEB) vs “descend” (DARBY) vs “coming” (DRC)
v31 [stylistic]: Translates the adverb for similarly or likewise — “Likewise also” (WEB, KJV, WEBSTER) vs “In like manner” (ASV, DARBY, DRC) vs “And in like manner” (YLT)
v31 [stylistic]: Variations in expressing inability — “cannot” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “is not able to” (YLT)
v32 [grammatical]: Differences in sentence structure when translating the third-person imperative — “the” (WEB, ASV, YLT, DARBY) vs “Let” (KJV, WEBSTER, DRC)
v32 [grammatical]: Translates the participle indicating those crucified with him — “And they that were” (KJV, ASV, DARBY, WEBSTER, DRC) vs “him Those who” (WEB) vs “those” (YLT)
v32 [lexical]: Translates the verb for insulting or reviling — “reviled” (KJV, WEBSTER, DRC) vs “reproached” (ASV, DARBY) vs “also insulted” (WEB) vs “were reproaching” (YLT)
v33 [grammatical]: Translates the participle indicating the time having come — “was” (KJV, ASV, DARBY, WEBSTER, DRC) vs “had” (WEB) vs “having” (YLT)
v33 [lexical]: Translates the term for the earth or land — “land until” (WEB, KJV, ASV, DARBY, WEBSTER) vs “till” (YLT) vs “earth” (DRC)
v34 [stylistic]: Archaic versus contemporary phrasing of the aorist verb for forsaking — “hast thou forsaken” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have you” (WEB) vs “didst forsake” (YLT)
v35 [grammatical]: Translates the participle indicating bystanders — “them that stood” (KJV, ASV, WEBSTER) vs “those who” (WEB, DARBY) vs “those standing” (YLT) vs “the standers” (DRC)
v35 [grammatical]: Translates the aorist participle as a temporal clause or a participle — “when they heard it” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having” (YLT) vs “hearing” (DRC)
v35 [grammatical]: Variations in phrasing the verb for calling and the transliteration of Elijah's name — “calleth Elias” (KJV, DRC) vs “Elijah” (ASV, WEBSTER) vs “is calling Elijah” (WEB) vs “doth call” (YLT) vs “calls for” (DARBY)
v36 [grammatical]: Translates the participle as a finite verb or as a participle — “ran” (WEB, KJV, ASV, WEBSTER) vs “running” (DARBY, DRC) vs “having run” (YLT)
v36 [grammatical]: Translates the aorist participle as a finite verb or as a participle — “filling” (WEB, ASV, DARBY, DRC) vs “filled” (KJV, WEBSTER) vs “having” (YLT)
v36 [grammatical]: Differences in phrasing the sponge filled with vinegar — “sponge” (WEB, ASV, WEBSTER) vs “sponge with” (DARBY, DRC) vs “spunge full of” (KJV) vs “with” (YLT)
v36 [lexical]: Translates the preposition for placing the sponge on the reed — “on” (WEB, KJV, ASV, DARBY, WEBSTER) vs “also” (YLT) vs “upon” (DRC)
v36 [interpretive]: Translates the imperative exclamation Let alone or Wait — “Let alone let us” (KJV, YLT, DARBY, WEBSTER) vs “him be Let’s” (WEB) vs “be” (ASV) vs “Stay” (DRC)
v36 [grammatical]: Differences in expressing the conditional or indirect question about Elijah — “Elijah comes” (WEB) vs “whether Elias will come” (KJV) vs “Elijah cometh” (ASV) vs “if Elijah doth” (YLT) vs “if comes” (DARBY) vs “Elijah” (WEBSTER) vs “if” (DRC)
v37 [grammatical]: Translates the participle phrase for letting out a loud cry — “cried with” (KJV, WEBSTER) vs “having uttered” (YLT, DARBY) vs “out” (WEB) vs “uttered” (ASV) vs “having out” (DRC)
v38 [stylistic]: Translates the verb for being torn or rent — “rent” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “torn” (WEB)
v38 [stylistic]: Archaic versus modern translation of two — “two” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “twain” (KJV)
v39 [grammatical]: Translates the participle and prepositional phrase describing the centurion's location — “who by” (ASV, DARBY) vs “who” (WEBSTER, DRC) vs “who by opposite” (WEB) vs “which stood over against” (KJV) vs “who was standing over-against” (YLT)
v39 [grammatical]: Translates the participle for seeing as a finite verb, temporal clause, or participle — “saw” (WEB, KJV, ASV, WEBSTER) vs “having seen” (YLT) vs “when he” (DARBY) vs “seeing” (DRC)
v39 [lexical]: Translates the adverb for truly or indeed — “Truly” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Indeed” (DRC)
v40 [lexical]: Variations in translating the participle for looking and the adverb for from a distance — “looking on afar off” (KJV, DRC) vs “watching from” (WEB) vs “beholding from” (ASV) vs “beholding” (YLT) vs “also from” (DARBY) vs “at a distance” (WEBSTER)
v40 [grammatical]: Translates the verb and handles coordinating conjunctions — “were both” (WEB, ASV, DARBY) vs “was” (KJV, WEBSTER, DRC) vs “also” (YLT)
v40 [stylistic]: (vv 40, 47) Differences in transliterating or translating the title Magdalene — “Magdalene” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT) vs “of Magdala” (DARBY) vs “Magdalen” (DRC)
v40 [interpretive]: Translates the adjective distinguishing James as less or younger — “less” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “younger” (WEBSTER)
v40 [textual]: Reflects a textual variant in the spelling/name of Joses or Joseph — “Joses” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Joseph” (DRC)
v41 [lexical]: Translates the verb for serving or ministering — “to” (DARBY, WEBSTER, DRC) vs “ministered unto” (KJV, ASV) vs “served” (WEB) vs “were ministering to” (YLT)
v41 [grammatical]: Translates the article/relative pronoun introducing the other women — “who” (WEB, YLT, WEBSTER) vs “that” (ASV, DRC) vs “other women which” (KJV) vs “others who” (DARBY)
v42 [interpretive]: Translates or transliterates the term for the day of preparation — “preparation” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Day” (WEB) vs “Parasceve” (DRC)
v42 [lexical]: Translates the term indicating the day before the Sabbath — “day before the sabbath” (WEB, KJV, ASV, WEBSTER, DRC) vs “fore-sabbath” (YLT) vs “a” (DARBY)
v43 [lexical]: Translates the verb for asking or requesting — “asked for” (WEB, ASV) vs “craved the body of” (KJV, WEBSTER) vs “begged” (DARBY, DRC) vs “asked” (YLT)
v44 [grammatical]: Differences in mood and tense when translating the verb for being dead — “were” (KJV, ASV, YLT, DARBY) vs “was” (WEB, WEBSTER) vs “should be” (DRC)
v44 [lexical]: Translates the verb for asking or questioning — “he asked” (WEB, KJV, ASV, WEBSTER, DRC) vs “did question” (YLT) vs “inquired of” (DARBY)
v44 [stylistic]: Translates the conjunction introducing an indirect question — “whether” (WEB, KJV, ASV, WEBSTER) vs “if” (YLT, DARBY, DRC)
v45 [lexical]: Translates the verb for granting or giving as a gift — “granted” (WEB, ASV, YLT, DARBY) vs “gave” (KJV, WEBSTER, DRC)
v45 [textual]: Reflects a textual variant between the words for corpse and body — “body” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “corpse” (ASV)
v46 [grammatical]: Translates the participle for buying as a finite verb or participle — “a” (WEB, ASV) vs “And he bought fine” (KJV, WEBSTER) vs “having brought” (YLT) vs “having” (DARBY) vs “Joseph buying” (DRC)
v46 [grammatical]: Translates the participle for taking down as a finite verb or participle — “taking” (WEB, ASV, DRC) vs “took” (KJV, WEBSTER) vs “having taken” (YLT, DARBY)
v46 [lexical]: Differences in translating the word for tomb and the participle for being hewn — “tomb had been cut” (WEB) vs “sepulchre which was hewn” (KJV) vs “tomb had been” (ASV) vs “that had been” (YLT) vs “cut” (DARBY) vs “sepulcher” (WEBSTER) vs “hewed” (DRC)
v46 [grammatical]: Translates the conjunction connecting the actions, sometimes beginning a new sentence — “He” (WEB, ASV, YLT, DRC) vs “and” (KJV, DARBY, WEBSTER)
v46 [lexical]: Translates the preposition indicating where the stone was rolled — “to” (DARBY, WEBSTER, DRC) vs “against” (WEB, ASV) vs “unto” (KJV, YLT)
v46 [lexical]: Translates the word for tomb or sepulchre — “sepulchre” (KJV, YLT, DARBY, DRC) vs “tomb” (WEB, ASV) vs “sepulcher” (WEBSTER)
v47 [textual]: Reflects a textual variant regarding the name, and differences in translating the verb for seeing — “Joses beheld” (KJV, ASV, WEBSTER) vs “saw” (WEB, DARBY) vs “were beholding” (YLT) vs “Joseph” (DRC)
v47 [grammatical]: Translates the perfect passive verb for being laid or placed — “was laid” (WEB, KJV, ASV, WEBSTER, DRC) vs “is” (YLT) vs “put” (DARBY)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). The provided Greek text (reflecting a Byzantine or similar majority tradition, noting the inclusion of Mark 15:28).

Divine names: Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

In this narrative chapter, the chief priests and council deliver Jesus to Pilate, who questions him about being the 'King of the Jews.' Following a customary festival practice, the crowd demands the release of Barabbas instead of Jesus. Pilate has Jesus scourged and handed over. Roman soldiers take Jesus into the Praetorium, clothe him in purple, crown him with thorns, and mockingly salute and strike him before leading him out. A passerby, Simon of Cyrene, is compelled to carry the cross. Jesus is crucified at Golgotha alongside two robbers. Bystanders and religious leaders mock him, urging him to save himself. After three hours of darkness, Jesus cries out in Aramaic, 'Eloi, Eloi, lama sabachthani,' and dies. The temple veil tears in two, and a Roman centurion declares that Jesus was the Son of God. Women watch from afar, and Joseph of Arimathea secures the body from Pilate, wrapping it in linen and placing it in a rock-hewn tomb.

Jewish interpretation

The narrative of Mark 15 details the sequence of events from Jesus's morning consultation before the chief priests to his crucifixion and burial. In its own literary terms, the text portrays the Jewish leadership—the chief priests, elders, and scribes—as the primary accusers who bind Jesus, deliver him to the Roman governor Pilate (v. 1), and stir up the multitude to demand his crucifixion (v. 11). Pilate is depicted as recognizing that Jesus was delivered out of envy and reluctantly condemning him to satisfy the crowd (vv. 14-15). The narrative centers around the accusation of Jesus being the 'King of the Jews,' a title used by Pilate in interrogation (v. 2), by the soldiers in mockery (v. 18), and as the official written charge on the cross (v. 26). The chapter concludes with Jesus's death, accompanied by darkness and the tearing of the temple veil (vv. 33-38), and his burial by Joseph of Arimathea (vv. 43-46).

Latter-day Saint

Mark 15 narrates the trial of Jesus before the Roman prefect Pilate, the crowd's demand for his crucifixion and the release of Barabbas, and the subsequent mockery by Roman soldiers. It details the crucifixion at Golgotha, Jesus's cry of dereliction, his death, the tearing of the temple veil, the confession of the observing centurion, and the rapid, respectful burial of Jesus's body by Joseph of Arimathea before the Sabbath.

Jehovah's Witnesses

Mark 15 details the legal and physical climax of Jesus' earthly ministry. Handed over to the Roman governor Pilate by envious religious leaders, Jesus is interrogated regarding his kingship. Despite recognizing Jesus' innocence, Pilate yields to the mob, releasing the seditionist Barabbas and sentencing Jesus to death. Jesus is mocked by soldiers, stripped, and executed on an instrument of torture alongside two robbers. He experiences three hours of darkness, calls out to his God in agony, and breathes his last, after which a sympathetic Council member, Joseph of Arimathea, secures his body for burial.

Translation choices the NCB made (45)

v1: Immediately — Reflects the temporal adverb in the source text using contemporary phrasing.
v1: formed a plan — Aligns with the source language's participial phrasing for forming a decision.
v1: formed a plan... handed — Flattens the source-text alliteration (pi sounds) in favor of clear, dignified contemporary English idiom.
v2: Are you — Updates the archaic pronoun to standard contemporary English.
v2: You say so — Preserves the source language's concise wordplay without adding extra words.
v2: King — Capitalizes the title as a unique identifier of Christ's messianic role, acknowledging the reception that his kingship is ironically revealed.
v3: many things — Accurately translates the plural object adjective as 'many things' in accordance with the source text, preserving the number shift.
v4: accuse you of — Translates the Greek verb for bringing charges accurately into contemporary speech.
v4: Look — Updates the interjection based on the source text's usage to a natural contemporary equivalent.
v5: marveled — Translates the Greek verb for amazement based on the source text.
v5: no longer answered anything — Preserves the assonance of the source language with a literal translation of the double negative.
v6: used to release — Translates the imperfect tense of the source text to indicate customary action.
v6: whomever — Updates archaic relative pronouns to standard contemporary grammar.
v7: insurgents — Translates the Greek term accurately based on its lexical root related to stasis.
v7: insurgents... insurrection — Preserves the cognate pairing found in the source text.
v8: coming up — Adopts the participial reading anabas found in the critical source text rather than the variant for crying out.
v10: out of envy — Translates the prepositional phrase indicating motive directly from the source text.
v11: crowd — Translates the Greek term for crowd based on its lexical meaning in the source text.
v14: has done — Reflects the aorist tense of the source text in standard English.
v15: wishing to satisfy — Translates the Greek phrase for intending to do the sufficient thing based on the source language.
v16: inside the courtyard — Reflects the spatial boundary defined by the source text.
v17: clothe him in purple and place around him a woven — Flattens the source-text alliteration (pi sounds) in favor of clear, dignified contemporary English idiom.
v19: were striking... were spitting... were doing homage — Translates the repetitive imperfect verbs of the source text to depict ongoing action.
v20: undressed... dressed — Preserves the antonymic wordplay and cognate structure of the source language.
v21: country — Translates the Greek term for the rural area based on the source text.
v22: a Skull — Translates the word for skull directly from the Greek source without applying Latinized interpretation.
v23: were offering — Translates the imperfect tense of the source text to indicate the continuous or attempted action.
v23: myrrhed wine — Preserves the specific substantival descriptor of the source text as a single unit.
v24: who should take what — Preserves the interrogative repetition and assonance of the source language.
v26: inscription... inscribed — Preserves the cognate structure (figura etymologica) of the source language.
v27: one... and one — Preserves the number shift in the source language, keeping the repeated numeral.
v28: Include verse — Follows the source text provided in the prompt, rendering the verse despite text-critical omission in some manuscripts.
v30: save yourself — Preserves the reflexive action and cognate pairing of the source text.
v32: co-crucified with him — Preserves the cognate prepositional phrasing of the source text by emphasizing the shared crucifixion.
v34: have you forsaken — Updates the archaic phrasing of the aorist verb to standard contemporary English.
v35: Look — Updates the interjection based on the source text to a natural contemporary equivalent.
v36: Leave him be — Translates the imperative interjection based on the source text's syntax.
v37: having let out a loud cry, breathed his last — Preserves the assonance and accurately translates the Greek verb for expiring.
v38: torn in two — Reflects the source text's terminology for dividing, using contemporary English.
v39: Son of God — Capitalizes the divine title to reflect his unique messianic sonship in contemporary English, acknowledging the reception of the centurion's confession.
v40: less — Translates the adjective distinguishing James based on standard lexical analysis of the source text.
v40: Joses — Follows the source text's reading of the proper name Joses.
v42: preparation — Translates paraskeue accurately based on the source text without over-specifying it with capitalized additions.
v45: corpse — Follows the textual variant for corpse found in the critical source text.
v47: were observing where he was laid — Reflects the textual variant for the name and accurately translates the imperfect verb based on the source text.

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)