Mark 16
7 translations · read through 12 traditions.
NCB · New Consensus Bible
AI-generated rendering, not a human translation. Read in the full reader →
What the traditions agree on
The authenticity and originality of the Gospel's longer ending are disputed, with traditions divided over whether verses 9 through 20 form the canonical conclusion or if the abrupt ending at verse 8 is the original text. Mark 16:16 provokes major disputes regarding salvation, dividing those who view water baptism as an indispensable saving condition from those who emphasize that damnation results solely from unbelief, while several traditions specifically argue that the verse's grammatical… Sign in to read the full consensus →
Where the traditions differ
The longer ending of Mark (vv. 9-20) is the textually authentic, original, and canonical conclusion to the Gospel.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: DENY; reformed: QUALIFY; baptist: DENY; pentecostal: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM
The Gospel's abrupt ending at verse 8 is the original text, deliberately designed to invite the reader to experience the theological disorientation of the resurrection.
orthodox: DENY; anglican: AFFIRM; pentecostal: DENY; restorationist: DENY
Mark 16:16 establishes that water baptism is an indispensable, saving condition for salvation alongside faith, rather than a purely symbolic ordinance.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: DENY; baptist: DENY; methodist: DENY; restorationist: AFFIRM
The omission of baptism from the condemnation clause of Mark 16:16 proves that damnation results solely from unbelief, not from the lack of the physical baptismal rite.
oriental-orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; restorationist: DENY
The miraculous signs promised to believers, such as speaking in tongues and healing, were temporary apostolic credentials that ceased once the New Testament canon was established.
catholic: DENY; oriental-orthodox: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The promise of miraculous signs guarantees the ongoing, normative operation of spiritual gifts—such as divine healing, exorcism, and speaking in new tongues—throughout church history.
catholic: QUALIFY; oriental-orthodox: QUALIFY; reformed: DENY; baptist: QUALIFY; methodist: QUALIFY; anabaptist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY
The mandate to lay hands on the sick provides the scriptural foundation for the church's ongoing Sacrament of the Anointing of the Sick.
catholic: AFFIRM; restorationist: DENY
Christ's session at the right hand of God signifies His sharing in the omnipresent power of the Godhead, allowing for His true bodily presence on earth in the Eucharist.
catholic: QUALIFY; lutheran: AFFIRM; reformed: DENY
Christ's ascension physically removed His human body from the earth, meaning His current mediatorial reign is exercised spiritually rather than through a ubiquitous bodily presence.
lutheran: DENY; reformed: AFFIRM
The conclusion of the Gospel depicts an ongoing divine-human synergy where the ascended Lord actively works with believers to confirm the preached Word.
catholic: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: DENY
How each tradition reads it
Each reading was generated in isolation — no tradition sees another’s answer.
Catholic
Mark 16 recounts the women coming to the tomb with spices after the Sabbath. They discover the heavy stone rolled away and encounter an angelic figure who announces the resurrection of Jesus of Nazareth, instructing them to inform the disciples and Peter that Jesus goes before them to Galilee. Initially, the women flee in trembling and silent fear. The narrative then shifts to summarize post-resurrection appearances: first to Mary Magdalene, then to two disciples on the road, and finally to the Eleven. Jesus rebukes the apostles' unbelief, commissions them to preach the Gospel to the whole creation, and declares the necessity of belief and baptism for salvation. He promises miraculous signs to accompany believers, including exorcisms, new tongues, and healing the sick. The Gospel concludes with Jesus' ascension to the right hand of God and the apostles embarking on their universal mission, validated by the Lord working with them through accompanying signs. Reception: The Catholic tradition robustly defends the canonicity of the longer ending of Mark (vv. 9-20). The Council of Trent, in its 'Decree on the Canonical Scriptures,' defined the entire Gospel of Mark as contained in the ancient Latin Vulgate, including these final verses, as sacred and canonically binding. Verse 16 ('He that believeth and is baptized shall be saved') is a cornerstone for Catholic sacramental theology. The Council of Trent's 'Decree on Justification' cites this verse to establish Baptism as the 'sacrament of faith' necessary for justification. The angel's specific mention of Peter ('tell his disciples and Peter', v. 7) is read as a profound pastoral act; Gregory the Great, in his 'Homilies on the Gospels,' explains that Peter is singled out so his recent threefold denial would not cause him to despair of his apostolic vocation. Finally, Christ's ascension (v. 19) is received as the definitive exaltation of His humanity. Patristic tradition, summarized by John of Damascus in 'An Exact Exposition of the Orthodox Faith,' insists on a non-anthropomorphic reading: sitting at the 'right hand' is not a spatial location but signifies the infinite glory and power of the Godhead in which the incarnate Son fully shares.
Eastern Orthodox
Mark 16 concludes the Gospel with the narrative of the empty tomb and the resurrected Christ. It begins with the women coming to anoint Jesus' body, only to find the stone rolled away and a young man declaring his resurrection. The chapter then shifts to Christ's appearances to Mary Magdalene, two disciples, and the eleven. It concludes with his commission to preach and baptize, his ascension to the right hand of God, and the apostles' subsequent mission accompanied by miraculous signs. Reception: Eastern Orthodox tradition receives the entirety of Mark 16, including the longer ending (verses 9-20), as fully canonical and authoritative, seamlessly integrating it into the life of the Church. The patristic consensus defends the authenticity of these verses; Irenaeus of Lyons cites verse 19 explicitly to affirm Christ's bodily ascension against early Gnostic teachings. Theophylact of Ohrid emphasizes the inseparable link between faith and the sacrament of baptism in verse 16, arguing that intellectual belief without the sacramental seal is insufficient for salvation. The women at the tomb (verses 1-8) are venerated as the Holy Myrrhbearers. Gregory Palamas highlights their supreme courage and spiritual vision in his homilies, noting that while they experienced initial human terror, they became the first apostles to the apostles, initiating the proclamation of the risen Lord.
Oriental Orthodox
Mark 16 narrates the culmination of the Gospel: the women's discovery of the empty tomb, the angelic proclamation of the resurrection, and the subsequent appearances of Christ to Mary Magdalene and the disciples. It concludes with the Great Commission, establishing the necessity of faith and baptism, promising miraculous signs to believers, and depicting Christ's ascension to the right hand of God while the apostles go forth to preach. Reception: Within the Oriental Orthodox communion, Mark 16 is received as the triumphant seal of the divine economy. The varying details of the resurrection morning across the Gospels, including Mark's account of the women arriving 'when the sun had risen' (v. 2), were carefully harmonized by Miaphysite fathers like Severus of Antioch, who treated them as distinct, sequential visits rather than contradictions, defending the historical truth of the bodily resurrection. The longer ending of Mark (vv. 9-20) is canonically fully authoritative across the communion, though the Armenian tradition exhibits unique historical awareness of its textual boundaries; the famous 10th-century Etchmiadzin Gospel notably attributes these verses to 'Ariston the Presbyter' in a rubric, even while retaining them for canonical use. Theologically, verse 16 ('He who believes and is baptized will be saved') is a primary pillar for the absolute necessity of sacramental baptism for salvation, affirming that faith and the mystery of regeneration are inseparable. Furthermore, Christ's ascension and seating at the right hand of God (v. 19) is interpreted through strict Miaphysite Christology: it is the one incarnate Word of God, whose divinity and humanity are united without mingling or alteration, who is exalted in the flesh, thereby elevating human nature to the divine throne.
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WEB · World English Bible
1When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, that they might come and anoint him. 2Very early on the first day of the week, they came to the tomb when the sun had risen. 3They were saying among themselves, “Who will roll away the stone from the door of the tomb for us?” 4for it was very big. Looking up, they saw that the stone was rolled back. 5Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed. 6He said to them, “Don’t be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen! He is not here. See the place where they laid him! 7But go, tell his disciples and Peter, ‘He goes before you into Galilee. There you will see him, as he said to you.’” 8They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. 9Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 10She went and told those who had been with him, as they mourned and wept. 11When they heard that he was alive and had been seen by her, they disbelieved. 12After these things he was revealed in another form to two of them as they walked, on their way into the country. 13They went away and told it to the rest. They didn’t believe them, either. 14Afterward he was revealed to the eleven themselves as they sat at the table; and he rebuked them for their unbelief and hardness of heart, because they didn’t believe those who had seen him after he had risen. 15He said to them, “Go into all the world and preach the Good News to the whole creation. 16He who believes and is baptized will be saved; but he who disbelieves will be condemned. 17These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 18they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.” 19So then the Lord, after he had spoken to them, was received up into heaven and sat down at the right hand of God. 20They went out and preached everywhere, the Lord working with them and confirming the word by the signs that followed. Amen.
KJV · King James Version
1And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. 2And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. 3And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4And when they looked, they saw that the stone was rolled away: for it was very great. 5And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. 7But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid. 9Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. 10And she went and told them that had been with him, as they mourned and wept. 11And they, when they had heard that he was alive, and had been seen of her, believed not. 12After that he appeared in another form unto two of them, as they walked, and went into the country. 13And they went and told it unto the residue: neither believed they them. 14Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. 19So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
5 more translations to compare, side by side.
Sign in to compare all 7 →Differences that change the meaning (45)
- v1 [grammatical]: participle vs finite verb for 'past' — “was” (WEB, KJV, ASV, WEBSTER, DRC) vs “having” (YLT) vs “being now” (DARBY)
- v1 [lexical]: rendering of the name Magdalene / of Magdala — “Magdalene” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT) vs “of Magdala” (DARBY) vs “Magdalen” (DRC)
- v2 [lexical]: phrasing of 'early' / 'in the morning' — “on” (WEB, ASV, DARBY) vs “in the morning” (KJV, WEBSTER, DRC) vs “of” (YLT)
- v3 [lexical]: phrasing of 'said among themselves' — “said among themselves” (KJV, YLT, WEBSTER) vs “were saying” (WEB, ASV) vs “to one another” (DARBY) vs “one to another” (DRC)
- v3 [stylistic]: (vv 3, 18) shall vs will — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
- v3 [lexical]: preposition 'from' vs 'out of' — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT, DARBY)
- v3 [lexical]: tomb vs sepulchre and word order of 'for us' — “sepulchre” (KJV, YLT, DARBY, DRC) vs “tomb for us” (WEB) vs “tomb” (ASV) vs “sepulcher” (WEBSTER)
- v5 [lexical]: tomb vs sepulchre — “sepulchre” (KJV, YLT, DARBY, DRC) vs “tomb” (WEB, ASV) vs “sepulcher” (WEBSTER)
- v5 [lexical]: robe vs garment — “robe” (WEB, ASV, YLT, DARBY, DRC) vs “garment” (KJV, WEBSTER)
- v5 [lexical]: amazed vs affrighted vs frightened — “amazed” (WEB, ASV, YLT) vs “affrighted” (KJV) vs “amazed and alarmed” (DARBY) vs “frightened” (WEBSTER) vs “astonished” (DRC)
- v6 [grammatical]: phrasing of introductory speech verb and conjunction — “And he saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “said to” (WEB) vs “but says to” (DARBY) vs “Who to” (DRC)
- v6 [lexical]: amazed vs affrighted and pronoun inclusion — “amazed” (ASV, YLT) vs “amazed You” (WEB) vs “not affrighted Ye” (KJV) vs “alarmed” (DARBY) vs “frightened” (WEBSTER) vs “you” (DRC)
- v6 [grammatical]: tense of 'risen' — “is risen” (KJV, ASV, DARBY, WEBSTER, DRC) vs “has” (WEB) vs “did rise” (YLT)
- v6 [lexical]: behold vs see vs lo — “behold” (KJV, ASV, DARBY, WEBSTER, DRC) vs “See” (WEB) vs “lo” (YLT)
- v6 [lexical]: laid vs had put — “laid” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “had put” (DARBY)
- v7 [stylistic]: goeth vs goes vs doth go — “goeth” (KJV, ASV, WEBSTER, DRC) vs “goes” (WEB, DARBY) vs “doth go” (YLT)
- v7 [grammatical]: auxiliary verb and pronoun phrasing — “shall ye” (KJV, ASV, DARBY, WEBSTER) vs “you will” (WEB) vs “shall” (YLT) vs “you” (DRC)
- v7 [lexical]: told vs said unto vs to — “to” (WEB, YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “told” (DRC)
- v9 [lexical]: preposition and phrasing for 'out of whom' — “from” (WEB, ASV) vs “Magdalene out of” (KJV, WEBSTER) vs “the” (YLT) vs “of Magdala” (DARBY) vs “Magdalen” (DRC)
- v9 [lexical]: demons vs devils — “demons” (WEB, ASV, YLT, DARBY, WEBSTER) vs “devils” (KJV, DRC)
- v10 [grammatical]: participle vs relative clause vs temporal clause for 'mourning' — “as they mourned” (WEB, KJV, ASV, WEBSTER) vs “mourning” (YLT) vs “who were grieving” (DARBY) vs “who were mourning” (DRC)
- v10 [grammatical]: participle vs finite verb for 'weeping' — “wept” (WEB, KJV, ASV, WEBSTER) vs “weeping” (YLT, DARBY, DRC)
- v11 [grammatical]: preposition indicating agency (by vs of) — “by” (WEB, YLT, WEBSTER, DRC) vs “of” (KJV, ASV, DARBY)
- v11 [lexical]: phrasing of disbelief — “believed not” (KJV, WEBSTER) vs “did believe” (YLT, DRC) vs “they disbelieved” (WEB) vs “disbelieved” (ASV) vs “they disbelieved it” (DARBY)
- v12 [lexical]: phrasing of 'on their way' / 'going' — “on their way” (WEB, ASV) vs “walked and went” (KJV) vs “are going” (YLT) vs “going” (DARBY) vs “were walking going” (WEBSTER) vs “were going” (DRC)
- v13 [lexical]: residue vs rest — “residue neither believed they” (KJV, WEBSTER) vs “rest did believe” (DARBY, DRC) vs “rest didn’t believe” (WEB) vs “rest” (ASV) vs “rest not even” (YLT)
- v14 [interpretive]: reclining vs sitting at table — “sat” (WEB, KJV, ASV, WEBSTER) vs “are reclining” (YLT) vs “lay” (DARBY) vs “were” (DRC)
- v14 [lexical]: upbraided vs rebuked vs reproached — “upbraided them with” (KJV, WEBSTER) vs “he” (ASV, DRC) vs “he rebuked for” (WEB) vs “did reproach” (YLT) vs “reproached” (DARBY)
- v14 [lexical]: unbelief vs incredulity — “unbelief” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “incredulity” (DRC)
- v15 [stylistic]: to vs unto — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
- v15 [lexical]: gospel vs Good News vs glad tidings — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
- v15 [lexical]: every creature vs whole creation — “every creature” (KJV, WEBSTER, DRC) vs “the whole creation” (WEB, ASV) vs “all the creation” (YLT, DARBY)
- v16 [grammatical]: relative pronoun and verb form for 'believes' — “that believeth” (KJV, ASV, WEBSTER, DRC) vs “who believes” (WEB) vs “who hath believed” (YLT) vs “believes” (DARBY)
- v16 [grammatical]: tense and phrasing for 'is baptized' — “is baptized shall” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “hath been” (YLT) vs “baptised” (DARBY)
- v16 [lexical]: conjunction 'but' vs 'and' — “but” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
- v16 [lexical]: phrasing for 'does not believe' — “that believeth not shall” (KJV, WEBSTER, DRC) vs “who disbelieves will” (WEB) vs “disbelieveth” (ASV) vs “who hath believed” (YLT) vs “disbelieves” (DARBY)
- v16 [interpretive]: condemned vs damned — “condemned” (WEB, ASV, YLT, DARBY, DRC) vs “damned” (KJV, WEBSTER)
- v17 [lexical]: tongues vs languages — “tongues” (KJV, ASV, DARBY, DRC) vs “languages” (WEB, WEBSTER) vs “they shall speak” (YLT)
- v18 [lexical]: expression of 'not hurt / in no way' — “shall not hurt” (KJV, YLT, WEBSTER, DRC) vs “will in no way” (WEB) vs “in no wise” (ASV) vs “injure” (DARBY)
- v18 [lexical]: recover vs be well — “shall recover” (KJV, ASV, WEBSTER, DRC) vs “be well” (YLT, DARBY) vs “will” (WEB)
- v19 [lexical]: received vs taken up — “received” (WEB, KJV, ASV, YLT, WEBSTER) vs “taken” (DARBY, DRC)
- v19 [grammatical]: phrasing and preposition for 'sat down at' — “sat on” (KJV, YLT, WEBSTER) vs “down at” (WEB, ASV) vs “at” (DARBY) vs “sitteth” (DRC)
- v20 [lexical]: with them vs withal — “with them” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “withal” (DRC)
- v20 [lexical]: preposition 'by' vs 'with' vs 'through' — “by the” (WEB, ASV, DARBY) vs “with” (KJV, WEBSTER, DRC) vs “through the” (YLT)
- v20 [textual]: inclusion/omission of 'Amen' and phrasing of 'followed' — “that followed” (WEB, ASV, DRC) vs “following Amen” (KJV, YLT, WEBSTER) vs “upon it” (DARBY)
Behind this page
Source text. Greek (TAGNT, public-domain critical text). Greek text provided, matching a critical edition (such as NA28/UBS5) which includes both the Shorter Ending and the Longer Ending enclosed in double brackets.
Divine names: Kyrios (Lord), Theos (God).
Also consulted, but not counted in the consensus
Academic textual-historical analysis
In academic textual-historical analysis, Mark 16 represents the most prominent textual critical problem in the New Testament. The chapter opens with the women discovering an empty tomb and encountering a 'young man' (Greek: neaniskos, echoing the youth who fled naked in Mark 14:51-52) in a white robe. He announces the resurrection and instructs them to tell the disciples to go to Galilee (16:1-7). However, the narrative ends abruptly at 16:8 with the women fleeing in trembling and astonishment, saying nothing to anyone because they were afraid. The overwhelming consensus of critical scholarship is that verses 9-20 (the 'Longer Ending') were not written by the original author. The earliest and most reliable Greek manuscripts (including Codex Sinaiticus and Codex Vaticanus) end at verse 8. The vocabulary, syntax, and stylistic features of verses 9-20 are distinctly un-Markan. Consequently, the Longer Ending is understood as a later pastiche compiled from resurrection accounts in Matthew, Luke, John, and Acts, appended to provide closure to an unsettling narrative.
Jewish interpretation
In its historical setting, Mark 16 describes Jewish women observing Sabbath prohibitions by waiting until the Sabbath has ended before purchasing spices to anoint a corpse. Upon arriving at the tomb, they find the stone rolled away and a young man who announces that Jesus of Nazareth has risen. The later appended endings (verses 9-20) describe subsequent appearances and a commission to the disciples.
Latter-day Saint
Mark 16 narrates the discovery of the empty tomb by the women, the angelic declaration of Jesus's resurrection, and His subsequent appearances to Mary Magdalene and the apostles. The narrative culminates in Jesus commissioning the eleven to preach the gospel globally, declaring that belief and baptism are requirements for salvation, promising that miraculous signs will accompany believers, and concluding with His ascension to the right hand of God.
Jehovah's Witnesses
The chapter narrates the discovery of Jesus' empty tomb by Mary Magdalene and other women, who are told by an angelic 'young man' that Jesus has been raised from the dead. In traditional translations, the narrative then continues with a 'long conclusion' (verses 9-20) detailing Jesus' subsequent appearances to his disciples, his commission for them to preach the gospel globally, a promise of miraculous signs protecting believers, and his ascension to the right hand of God.
Translation choices the NCB made (43)
- v1: was past — Smoothly renders the genitive absolute in English while capturing the completed time condition.
- v1: the Magdalene — Preserves the definite article identifying her title or origin in the Greek text.
- v2: first of the sabbaths — Accurately reflects the literal noun construct, preserving the structural idiom.
- v2: come — Preserves the historical present tense of the Greek narrative.
- v3: were saying to themselves — Accurately reflects the imperfect continuous action of the verb.
- v3: will — Adheres to contemporary English usage for future tense and introduces the rolling motif naturally.
- v3: from — Natural rendering for moving a stone away from an opening.
- v4: has been rolled away — Accurately captures the perfect tense and maintains the cognate repetition from the previous verse.
- v5: robe — A flowing outer garment or robe corresponds directly to the Greek term.
- v5: utterly amazed — Captures the intensifying prefix and sets up the root cognate for the next verse.
- v6: Look — Updates archaic interjections into natural contemporary English.
- v6: Jesus the Nazarene, the crucified one — Preserves the stacking of the definite articles identifying Jesus as titles.
- v6: is risen — Conveys the enduring state resulting from the aorist passive.
- v7: goes — Updates archaic inflection to contemporary English.
- v7: say to — Maintains the direct translation of the imperative verb while establishing the wordplay.
- v8: nothing to no one — Preserves the source text's emphatic double negative grammatical structure as a wordplay.
- v8: Bracket the Shorter Ending — Reflects its presence in manuscript traditions as an early alternative ending, while marking it as non-original.
- v9: Print with double brackets noting its secondary nature — Acknowledges the academic consensus that it was a later compilation appended to the abrupt ending, while retaining it for historical reception.
- v9: demons — Accurately renders the specific term for demons rather than the devil.
- v10: mourning and weeping — Directly translates the Greek active participles, preserving their assonance.
- v11: by — Contemporary preposition for indicating personal agency.
- v11: disbelieved — Captures the single verb precisely and sets up the root repetition for belief and unbelief.
- v12: going — Directly translates the present participle.
- v13: rest — Contemporary vocabulary for the remaining people.
- v13: going away reported — Preserves the compound prefix stacking present in both Greek verbs.
- v14: reclined at table — Accurately reflects ancient dining customs expressed by the Greek participle.
- v14: rebuked — More natural modern English term for strong correction.
- v14: unbelief — Directly pairs with the root cognates for belief in the passage.
- v15: to — Standard contemporary preposition usage.
- v15: gospel — Standard rendering that maintains formal theological weight.
- v15: all the cosmos, and proclaim... to all the creation — Preserves the alliteration sequence of the source language while maintaining literal exactness.
- v16: is baptized — Accurately translates the aorist passive participle denoting a completed condition.
- v16: but — Reflects the contrastive nature of the conjunction in this chiasm.
- v16: condemned — Modern vocabulary that avoids later theological accretions surrounding the archaic term while addressing disputes over salvation.
- v17: tongues — Standard theological terminology for this charismatic expression.
- v17: those who have believed — Reflects the aorist participle directly, maintaining the tension regarding whether signs were a temporary credential or an ongoing promise.
- v18: will in no way hurt — Renders the emphatic double negative construction fully.
- v18: be well — A direct rendering of the idiom will have it well.
- v19: taken up — Appropriately translates the passive verb in the context of ascension.
- v19: sat at — Clean, direct translation of the spatial imagery that does not resolve complex disputes over Christ's bodily ubiquity.
- v20: working with them — Renders the cooperative prefix clearly, displaying the ongoing divine-human synergy depicted in the text.
- v20: through — Translates the preposition accurately, linking the confirmation to the signs as the medium.
- v20: accompanying — Serves as a compound cognate to the verb from v17, preserving the structural inclusio.
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)