Mark 3

7 translations · read through 12 traditions.

NCB · New Consensus Bible

¹And he entered again into the synagogue, and there was a man there having the withered hand. ²And they were watching him, whether he would heal him on the Sabbath, so that they might accuse him. ³And he says to the man having the withered hand, "Stand up in the middle." ⁴And he says to them, "Is it lawful on the Sabbath to do good or to do harm? To save a life or to kill?" But they were silent. ⁵And having looked around at them with anger, being distressed at the hardening of their heart, he says to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as healthy as the other. ⁶And the Pharisees went out, and immediately took counsel with the Herodians against him, how they might destroy him. ⁷And Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed him, and from Judea, ⁸and from Jerusalem, and from Idumea, and from beyond the Jordan, and those around Tyre and Sidon, a great multitude, hearing all that he was doing, came to him. ⁹And he spoke to his disciples that a small boat should stay near him because of the crowd, that they might not press upon him; ¹⁰for he healed many, so that they pressed upon him that they might touch him—as many as had afflictions. ¹¹And the spirits, the unclean ones, whenever they beheld him, fell down before him and cried out, saying, "You are the Son of God!" ¹²And he sternly warned them that they should not make him known. ¹³And he goes up onto the mountain and calls to himself those whom he wanted, and they went to him. ¹⁴And he appointed twelve, whom he also named apostles, that they might be with him and that he might send them out to preach, ¹⁵and to have authority to heal sicknesses and to cast out the demons. ¹⁶And he appointed the twelve, and he bestowed the name Peter on Simon; ¹⁷and James the son of Zebedee and John the brother of James, and he bestowed on them the name Boanerges, which is, Sons of Thunder; ¹⁸and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Cananaean, ¹⁹and Judas Iscariot, the one who also betrayed him. ²⁰And the crowd comes together again, so that they could not even eat bread. ²¹And when those from beside him heard of it, they went out to seize him, for they were saying, "He is out of his mind." ²²And the scribes who came down from Jerusalem were saying, "He has Beelzebul," and, "By the ruler of the demons he casts out the demons." ²³And having summoned them, he said to them in parables, "How can Satan cast out Satan? ²⁴And if a kingdom is divided against itself, that kingdom cannot stand; ²⁵and if a house is divided against itself, that house will not be able to stand; ²⁶and if Satan has risen up against himself and is divided, he cannot stand, but has an end. ²⁷But no one can enter into the house of the strong man to plunder his goods, unless he first binds the strong man; and then he will plunder his house. ²⁸Truly I tell you, that all sins will be forgiven to the sons of men, and the blasphemies whatever they might blaspheme; ²⁹but whoever might blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"— ³⁰because they were saying, "He has an unclean spirit." ³¹And his mother and his brothers come, and standing outside, they sent to him, calling him. ³²And a crowd was sitting around him, and they say to him, "Look, your mother and your brothers and your sisters are outside seeking you." ³³And answering them, he says, "Who is my mother and my brothers?" ³⁴And having looked around in a circle at those sitting around him, he says, "Look, my mother and my brothers! ³⁵For whoever does the will of God, this one is my brother and my sister and mother."

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What the traditions agree on

A pan-Christian consensus maintains that spiritual kinship with Jesus is established strictly through active obedience to the will of God rather than inherent merit or biological descent, while the binding of the strong man broadly represents Christ's decisive, redemptive-historical victory over Satan's dominion to inaugurate the Kingdom of God. Several traditions also affirm that Jesus' healing on the Sabbath demonstrates that moral imperatives of mercy and charity override strict ceremonial… Sign in to read the full consensus →

Held by most, but not all

The binding of the strong man represents Christ's decisive, redemptive-historical victory over Satan's dominion to inaugurate the Kingdom of God. (5 affirm)

Where the traditions differ

Jesus' healing on the Sabbath affirms the continuing validity and original restorative intent of the seventh-day rest command.
reformed: AFFIRM; adventist: AFFIRM; restorationist: DENY
Jesus' Sabbath healing indicates that Sabbath observance was an Old Covenant institution that is not binding on the New Testament church.
reformed: DENY; adventist: DENY; restorationist: AFFIRM
The appointment of the Twelve establishes the formal foundation of the Church's hierarchy and ongoing apostolic succession.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; baptist: DENY; restorationist: DENY
The calling of the Twelve represents a unique, foundational act that does not establish a perpetual lineage of institutional apostolic succession.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; baptist: AFFIRM; restorationist: AFFIRM
The appointment of the Twelve establishes a normative, ongoing ministry paradigm that intrinsically links preaching with the supernatural authority to cast out demons.
oriental-orthodox: AFFIRM; lutheran: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; restorationist: DENY
The miraculous powers granted to the Twelve were temporary, confirming signs that ceased following the apostolic age.
oriental-orthodox: DENY; pentecostal: DENY; restorationist: AFFIRM
Jesus' redefinition of family applies preeminently to Mary, exalting her as the foremost example of one who perfectly obeys God's will.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY
The binding of the strong man establishes a biblical mandate for contemporary believers to engage in direct spiritual warfare and deliverance ministry.
orthodox: QUALIFY; lutheran: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: DENY
Blasphemy against the Holy Spirit is a state of final, obstinate impenitence and willful refusal of God's grace until death.
catholic: AFFIRM; orthodox: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: QUALIFY; methodist: QUALIFY; adventist: AFFIRM; restorationist: QUALIFY
Blasphemy against the Holy Spirit specifically consists of persistently attributing the authentic, miraculous works of God to demonic forces.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM
The true elect are unconditionally protected by God from ever committing the unforgivable sin against the Holy Spirit.
reformed: AFFIRM; methodist: DENY; adventist: DENY

How each tradition reads it

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

Catholic

Mark 3 structures a narrative of intensifying authority and corresponding opposition. Jesus heals a man with a withered hand on the Sabbath, prompting the Pharisees and Herodians to plot his death. As massive crowds from diverse regions flock to him for healing, he withdraws and deliberately appoints the Twelve, granting them his authority to preach and cast out demons. The chapter concludes with two controversies: his family seeks to restrain him, thinking him mad, while scribes accuse him of acting by Beelzebul. Jesus dismantles the scribes' logic with the parable of binding the strong man, warns of the unforgivable blasphemy against the Holy Spirit, and redefines his true family as those who do the will of God. Reception: The appointment of the Twelve (Mark 3:13-19) is a central locus for Catholic ecclesiology. The Second Vatican Council (Lumen Gentium) reads this as the formal institution of the apostolic college and the foundation of the episcopacy, noting that Simon Peter is distinctly named first. The mention of Jesus' 'brothers' (Mark 3:31) has historically required clarification to defend the dogma of Mary's perpetual virginity. Drawing on Jerome (Against Helvidius) in the Latin tradition, and Eastern Fathers like Epiphanius of Salamis (Panarion) who identified them as children of Joseph from a prior marriage, the Catholic communion interprets these figures as extended kin or step-siblings, never as subsequent children of Mary. Furthermore, Jesus' statement prioritizing those who do God's will over biological kinship (Mark 3:35) is not received as a slight against his mother. Rather, Augustine (Holy Virginity) asserts that Mary is the supreme embodiment of this spiritual kinship, having conceived Christ in her heart through obedient faith before conceiving him in the flesh. The 'blasphemy against the Holy Spirit' (Mark 3:28-29) is extensively analyzed in Catholic moral theology. Augustine (Sermon 71) and Thomas Aquinas (Summa Theologiae) identify this not as a mere verbal offense, but as final impenitence—a definitive, obstinate refusal of God's merciful grace until death. The Catechism of the Catholic Church reiterates that this sin is unforgivable precisely because it deliberately rejects the very mechanism of forgiveness.

Eastern Orthodox

In its immediate narrative context, Mark 3 depicts Jesus exercising divine authority over the Sabbath, sickness, and demonic forces, while formalizing his ministry by appointing the Twelve Apostles. This public demonstration of power provokes a polarized response: a massive influx of crowds seeking healing, escalating hostility from the religious authorities who conspire to destroy him and attribute his miracles to demonic forces, and fundamental misunderstanding from his own relatives who believe he has lost his mind. Reception: The Eastern Orthodox tradition reads this chapter through the lens of patristic consensus, particularly regarding Mariology, ecclesiology, and the nature of sin. The mention of Jesus's 'brethren' (vv. 31-32) is universally interpreted to mean his stepbrothers—children of Joseph from a previous marriage. Epiphanius of Salamis defends this extensively in his 'Panarion', safeguarding the dogma of the perpetual virginity of the Theotokos. Furthermore, Christ's statement that his true mother and brothers are those who do the will of God (vv. 34-35) is not seen as a rebuke of Mary, but as an affirmation of her greatest virtue; she is honored precisely as the foremost example of one who perfectly submitted to God's will. The appointment of the Twelve (vv. 13-19) is received as the historical foundation of the Church's hierarchy and Apostolic Succession. Finally, the 'blasphemy against the Holy Spirit' (vv. 28-30) is interpreted through the tradition's understanding of God's infinite mercy. Theophylact of Ohrid, in his 'Explanation of the Gospel of Mark', articulates that this unforgivable sin is not a specific utterance that overwhelms God's ability to forgive, but rather a state of willful, obstinate impenitence—a deliberately hardened heart that stubbornly attributes the obvious workings of divine grace to evil, thus making itself entirely incapable of receiving repentance and forgiveness.

Oriental Orthodox

Mark 3 presents a series of intensifying confrontations between Jesus and religious authorities, alongside the formal organization of His followers. The chapter opens with Jesus healing a man with a withered hand on the Sabbath, which provokes lethal plotting from the Pharisees and Herodians. Jesus withdraws, continues to heal multitudes, and strictly silences the unclean spirits that confess His identity. He ascends a mountain to appoint the Twelve Apostles, granting them authority to preach and cast out demons. The narrative climaxes with two major controversies: Jesus' own family seeks to restrain Him, believing He is out of His mind, and the Jerusalem scribes accuse Him of casting out demons by Beelzebul. Jesus dismantles their logic with parables about a divided kingdom and the binding of the strong man, issues a severe warning against blaspheming the Holy Spirit, and concludes by redefining His true family as those who do the will of God. Reception: Within the Oriental Orthodox tradition, this chapter is interpreted through a miaphysite, incarnational lens, emphasizing the unified, divine-human action of the Word made flesh. The healing of the withered hand is read typologically; Ephrem the Syrian views the withered hand as a symbol of human nature, dried up by the fall and sin, which the Creator restores to wholeness. The silencing of the demons is understood as Christ refusing the testimony of the father of lies, preserving the revelation of His identity. The confrontation over Beelzebul is a characteristic emphasis of the tradition's soteriology; Severus of Antioch highlights the 'binding of the strong man' as a demonstration of the absolute power of the one incarnate nature of God the Word, who invades Satan's domain to rescue captive humanity. The warning against the blasphemy against the Holy Spirit is historically vital; Athanasius of Alexandria argues that the Pharisees committed this unpardonable sin by willfully attributing the life-giving, divine works of the Incarnate Son to a demon, thereby denying the Holy Spirit and rejecting Christ's divinity. Finally, Christ's redefinition of His family is not seen as a rejection of the Theotokos—whose perpetual virginity and unparalleled obedience are fiercely guarded—but as the establishment of a spiritual kinship rooted in obedience, of which Mary is the supreme exemplar.

9 more traditions read this chapter.

Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

¹He entered again into the synagogue, and there was a man there whose hand was withered. ²They watched him, whether he would heal him on the Sabbath day, that they might accuse him. ³He said to the man whose hand was withered, “Stand up.” ⁴He said to them, “Is it lawful on the Sabbath day to do good or to do harm? To save a life or to kill?” But they were silent. ⁵When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored as healthy as the other. ⁶The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. ⁷Jesus withdrew to the sea with his disciples; and a great multitude followed him from Galilee, from Judea, ⁸from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to him. ⁹He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn’t press on him. ¹⁰For he had healed many, so that as many as had diseases pressed on him that they might touch him. ¹¹The unclean spirits, whenever they saw him, fell down before him and cried, “You are the Son of God!” ¹²He sternly warned them that they should not make him known. ¹³He went up into the mountain and called to himself those whom he wanted, and they went to him. ¹⁴He appointed twelve, that they might be with him, and that he might send them out to preach ¹⁵and to have authority to heal sicknesses and to cast out demons: ¹⁶Simon (to whom he gave the name Peter); ¹⁷James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder); ¹⁸Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; ¹⁹and Judas Iscariot, who also betrayed him. Then he came into a house. ²⁰The multitude came together again, so that they could not so much as eat bread. ²¹When his friends heard it, they went out to seize him; for they said, “He is insane.” ²²The scribes who came down from Jerusalem said, “He has Beelzebul,” and, “By the prince of the demons he casts out the demons.” ²³He summoned them and said to them in parables, “How can Satan cast out Satan? ²⁴If a kingdom is divided against itself, that kingdom cannot stand. ²⁵If a house is divided against itself, that house cannot stand. ²⁶If Satan has risen up against himself, and is divided, he can’t stand, but has an end. ²⁷But no one can enter into the house of the strong man to plunder unless he first binds the strong man; then he will plunder his house. ²⁸“Most certainly I tell you, all sins of the descendants of man will be forgiven, including their blasphemies with which they may blaspheme; ²⁹but whoever may blaspheme against the Holy Spirit never has forgiveness, but is subject to eternal condemnation.” ³⁰—because they said, “He has an unclean spirit.” ³¹His mother and his brothers came, and standing outside, they sent to him, calling him. ³²A multitude was sitting around him, and they told him, “Behold, your mother, your brothers, and your sisters are outside looking for you.” ³³He answered them, “Who are my mother and my brothers?” ³⁴Looking around at those who sat around him, he said, “Behold, my mother and my brothers! ³⁵For whoever does the will of God is my brother, my sister, and mother.”

KJV · King James Version

¹And he entered again into the synagogue; and there was a man there which had a withered hand. ²And they watched him, whether he would heal him on the sabbath day; that they might accuse him. ³And he saith unto the man which had the withered hand, Stand forth. ⁴And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. ⁵And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. ⁶And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. ⁷But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea, ⁸And from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. ⁹And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. ¹⁰For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. ¹¹And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. ¹²And he straitly charged them that they should not make him known. ¹³And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. ¹⁴And he ordained twelve, that they should be with him, and that he might send them forth to preach, ¹⁵And to have power to heal sicknesses, and to cast out devils: ¹⁶And Simon he surnamed Peter; ¹⁷And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: ¹⁸And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, ¹⁹And Judas Iscariot, which also betrayed him: and they went into an house. ²⁰And the multitude cometh together again, so that they could not so much as eat bread. ²¹And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself. ²²And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. ²³And he called them unto him, and said unto them in parables, How can Satan cast out Satan? ²⁴And if a kingdom be divided against itself, that kingdom cannot stand. ²⁵And if a house be divided against itself, that house cannot stand. ²⁶And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. ²⁷No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. ²⁸Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: ²⁹But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: ³⁰Because they said, He hath an unclean spirit. ³¹There came then his brethren and his mother, and, standing without, sent unto him, calling him. ³²And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. ³³And he answered them, saying, Who is my mother, or my brethren? ³⁴And he looked round about on them which sat about him, and said, Behold my mother and my brethren! ³⁵For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

5 more translations to compare, side by side.

Differences that change the meaning (56)

v1 [grammatical]: (vv 1, 3) difference in relative clause structure or participial phrase expressing possession — “who” (WEBSTER, DRC) vs “whose” (WEB) vs “which had a withered” (KJV) vs “who his” (ASV) vs “man having the” (YLT) vs “man having his” (DARBY)
v2 [lexical]: translation of the conditional particle and supplied words for clarity — “whether” (WEB, KJV, ASV, DRC) vs “on the sabbaths” (YLT) vs “if” (DARBY) vs “to see” (WEBSTER)
v3 [stylistic]: (vv 3, 4, 5) choice of verb tense and preposition — “said to” (WEB, DRC) vs “saith unto” (KJV, ASV) vs “to” (YLT, WEBSTER) vs “says to” (DARBY)
v4 [lexical]: translation of the verb for doing evil or harm — “evil” (KJV, DARBY, WEBSTER, DRC) vs “harm” (WEB, ASV) vs “life” (YLT)
v4 [lexical]: translation of the verb for killing or destroying — “kill” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “destroy” (DRC)
v4 [stylistic]: phrasing for remaining silent — “held their peace” (KJV, ASV, WEBSTER, DRC) vs “were silent” (WEB, YLT, DARBY)
v5 [lexical]: translation of the participle for being grieved or distressed — “being grieved for” (KJV, YLT, WEBSTER, DRC) vs “at” (WEB, ASV) vs “distressed at” (DARBY)
v5 [lexical]: translation of the term for spiritual dullness, whether hardness or blindness — “hardening” (WEB, ASV, DARBY) vs “hardness” (KJV, YLT, WEBSTER) vs “blindness” (DRC)
v5 [grammatical]: singular versus plural for the heart — “hearts” (WEB, KJV, WEBSTER, DRC) vs “heart” (ASV, YLT, DARBY)
v5 [stylistic]: phrasing for stretching out the hand and pronoun choice — “thy” (ASV, YLT, WEBSTER, DRC) vs “out your” (WEB) vs “forth thine” (KJV) vs “out thy” (DARBY)
v5 [stylistic]: phrasing for the direction of the action — “it out” (WEB, KJV, DARBY, WEBSTER) vs “forth” (ASV, YLT, DRC)
v7 [stylistic]: phrasing and conjunctions for the geographical origins — “Judea” (KJV, YLT, WEBSTER) vs “Galilee from” (WEB) vs “Judæa” (ASV) vs “Judaea” (DARBY) vs “Galilee and” (DRC)
v8 [stylistic]: (vv 8, 23, 31) choice of preposition — “to” (WEB, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV, YLT)
v9 [stylistic]: choice of past tense verb for speaking — “spoke” (WEB, DARBY, WEBSTER, DRC) vs “spake” (KJV, ASV) vs “said” (YLT)
v9 [lexical]: translation of the causal preposition — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “on account” (DARBY)
v9 [lexical]: translation of the term for the crowd and the purpose clause — “multitude lest” (KJV, WEBSTER, DRC) vs “crowd so that” (WEB) vs “crowd” (ASV) vs “that” (YLT) vs “crowd that” (DARBY)
v9 [grammatical]: phrasing of the subjunctive verb for pressing or thronging — “should throng” (KJV, ASV, WEBSTER, DRC) vs “wouldn’t press on” (WEB) vs “may not press upon” (YLT) vs “might not press upon” (DARBY)
v10 [stylistic]: choice of conjunction — “so” (WEB, YLT, DARBY, WEBSTER, DRC) vs “insomuch” (KJV, ASV)
v11 [lexical]: translation of the temporal conjunction — “when” (KJV, YLT, DARBY, WEBSTER, DRC) vs “whenever” (WEB) vs “whensoever” (ASV)
v11 [lexical]: translation of the verb for seeing or beholding — “saw” (WEB, KJV, WEBSTER, DRC) vs “beheld” (ASV, DARBY) vs “were seeing” (YLT)
v12 [grammatical]: translation of the purpose or result clause modal verb — “should” (WEB, KJV, ASV, WEBSTER, DRC) vs “might” (YLT, DARBY)
v12 [lexical]: translation of the adjective for being made known or manifest — “known” (WEB, KJV, ASV, WEBSTER, DRC) vs “manifest” (YLT, DARBY)
v13 [grammatical]: tense and form of the verb for going up — “And he goeth” (KJV, ASV, YLT, WEBSTER) vs “went” (WEB) vs “goes” (DARBY) vs “going” (DRC)
v13 [lexical]: choice of preposition and article for the mountain — “the” (WEB, ASV, DARBY) vs “into a” (KJV, DRC) vs “to the” (YLT) vs “upon” (WEBSTER)
v13 [grammatical]: tense and phrasing of the verb for calling to oneself — “and calleth unto him” (KJV, ASV) vs “called to himself those” (WEB) vs “doth call near” (YLT) vs “calls” (DARBY) vs “to” (WEBSTER) vs “he called” (DRC)
v13 [lexical]: translation of the verb for wanting or willing — “himself” (ASV, DARBY, DRC) vs “would” (KJV, WEBSTER) vs “wanted” (WEB) vs “willed” (YLT)
v13 [lexical]: translation of the verb for going or coming — “went to” (WEB, DARBY) vs “to” (WEBSTER, DRC) vs “came unto” (KJV) vs “went” (ASV) vs “went away to” (YLT)
v14 [lexical]: translation of the verb for appointing or making — “appointed” (WEB, ASV, YLT, DARBY) vs “ordained twelve” (KJV, WEBSTER) vs “made” (DRC)
v14 [grammatical]: modal verb for the purpose clause — “might” (WEB, ASV, DARBY) vs “they should” (KJV, WEBSTER) vs “may” (YLT) vs “twelve” (DRC)
v15 [lexical]: (vv 15, 22) translation of the term for evil spirits and presence of the article — “demons” (WEB, ASV, DARBY, WEBSTER) vs “devils” (KJV, DRC) vs “the demons” (YLT)
v17 [grammatical]: phrasing of the conjunction or pronoun introducing the naming — “and” (KJV, YLT, DARBY, WEBSTER, DRC) vs “whom” (WEB) vs “them” (ASV)
v18 [interpretive]: translation or transliteration of the disciple's epithet — “Canaanite” (KJV, WEBSTER) vs “Zealot” (WEB) vs “Cananæan” (ASV) vs “Cananite” (YLT) vs “Cananaean” (DARBY) vs “Cananean” (DRC)
v19 [stylistic]: choice of relative pronoun and phrasing — “who” (WEB, ASV, WEBSTER, DRC) vs “Iscariot which” (KJV) vs “who did” (YLT) vs “Iscariote who” (DARBY)
v19 [lexical]: translation of the verb for betraying or handing over — “betrayed” (WEB, KJV, ASV, WEBSTER, DRC) vs “deliver” (YLT) vs “delivered” (DARBY)
v21 [lexical]: translation of the substantive phrase for family or friends — “friends” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT) vs “relatives having” (DARBY) vs “had” (DRC)
v21 [lexical]: translation of the verb for seizing or laying hold of — “lay hold on” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “seize” (WEB)
v21 [lexical]: translation of the verb for being out of one's mind — “is beside himself” (KJV, ASV, WEBSTER) vs “insane” (WEB) vs “was” (YLT) vs “out of his mind” (DARBY) vs “become mad” (DRC)
v22 [grammatical]: translation of the participle for coming down — “who” (WEB, WEBSTER) vs “which came down” (KJV) vs “that” (ASV) vs “who are” (YLT) vs “who had come” (DARBY) vs “who were come” (DRC)
v22 [textual]: variant spelling and presence of the name for the prince of demons — “hath Beelzebub” (KJV, ASV, WEBSTER, DRC) vs “has Beelzebul” (WEB) vs “Beelzeboul” (YLT) vs “has” (DARBY)
v23 [grammatical]: translation of the participle for calling to oneself — “And he called” (KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “summoned” (WEB) vs “after had” (DRC)
v24 [lexical]: translation of the verb for standing or subsisting — “stand” (WEB, KJV, ASV, WEBSTER, DRC) vs “be made to” (YLT) vs “subsist” (DARBY)
v26 [grammatical]: tense and phrasing of the verb for rising up — “Satan rise up” (KJV, DARBY, WEBSTER) vs “has risen” (WEB) vs “hath risen” (ASV) vs “the Adversary did” (YLT) vs “be risen” (DRC)
v26 [lexical]: translation of the phrase for being unable to stand — “cannot stand” (KJV, ASV, WEBSTER) vs “can’t” (WEB) vs “be made to” (YLT) vs “subsist” (DARBY) vs “is divided and” (DRC)
v27 [grammatical]: mood and form of the verb for binding — “bind” (KJV, ASV, DARBY, WEBSTER, DRC) vs “binds” (WEB) vs “he may not” (YLT)
v28 [lexical]: translation of the emphatic affirmation — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
v28 [stylistic]: phrasing of the verb for telling or saying — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
v28 [grammatical]: preposition used with the dative of advantage — “shall be forgiven unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “of” (WEB)
v28 [lexical]: translation of the term for sons or descendants — “sons” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “descendants” (WEB)
v28 [lexical]: translation of the verb for blaspheming or speaking evil — “shall blaspheme” (KJV, ASV, WEBSTER, DRC) vs “may” (WEB) vs “might speak evil” (YLT) vs “may speak injuriously” (DARBY)
v31 [stylistic]: translation of the adverb for being outside — “without” (KJV, DARBY, DRC) vs “they” (ASV, YLT, WEBSTER) vs “outside they” (WEB)
v32 [stylistic]: tense and phrasing of the verb for saying or telling — “to” (YLT, DARBY, WEBSTER) vs “told” (WEB) vs “said unto” (KJV) vs “say” (ASV) vs “say to” (DRC)
v32 [stylistic]: translation of the demonstrative particle — “Behold thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “your” (WEB) vs “Lo” (YLT)
v33 [textual]: conjunction used to link mother and brothers — “or” (KJV, YLT, DARBY, WEBSTER) vs “and” (WEB, ASV, DRC)
v33 [stylistic]: (vv 33, 34) choice of plural for brother — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
v34 [stylistic]: tense and phrasing of the verb for saying and the particle for behold — “and said Behold” (KJV, WEBSTER) vs “he saith” (ASV, DRC) vs “he” (WEB) vs “he saith Lo” (YLT) vs “he says” (DARBY)
v35 [grammatical]: phrasing of the indefinite relative clause — “whosoever shall do” (KJV, ASV, DARBY, DRC) vs “whoever does” (WEB) vs “whoever may” (YLT) vs “whoever” (WEBSTER)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Public-domain Greek New Testament text.

Divine names: Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

Academic analysis of Mark 3 identifies a series of escalating controversies that serve to polarize responses to Jesus, culminating in the establishment of a new, fictive kinship group. Form critics note the chapter blends healing narratives, summary reports, and controversy dialogues. A primary focus of literary-historical scholarship here is the 'Markan sandwich' or intercalation technique found in verses 20-35, where the narrative of Jesus' family believing him to be insane (vv. 20-21, 31-35) brackets the scribal accusation that he is possessed by Beelzebul (vv. 22-30). Philological analysis highlights Several Aramaic underlying terms, such as 'Boanerges' (v. 17) and the designation 'Cananaean' (v. 18), which derives from the Aramaic 'qan'ana' meaning enthusiast or zealot, rather than a geographic location. The alliance between the Pharisees and 'Herodians' (v. 6) is widely debated among historians; many view it as an anachronistic or editorial acceleration of the passion narrative, functioning to represent unified elite opposition rather than a strictly historical Galilean coalition.

Jewish interpretation

Because this text is part of the New Testament, it is not part of the Tanakh (Hebrew Bible) and is not recognized as Scripture within Judaism. From a Jewish historical perspective, the chapter recounts events in the life of a first-century Galilean Jewish teacher and charismatic healer. The narrative focuses on intra-Jewish disputes typical of the late Second Temple period, specifically concerning Sabbath halakhah (the legality of non-emergency healing on the Sabbath) and the source of authority for exorcisms.

Latter-day Saint

In Mark 3, Jesus confronts Pharisaical restrictions by healing a man with a withered hand on the Sabbath (vv. 1-5), prompting his enemies to plot his destruction (v. 6). Retreating to the sea, he ministers to pressing multitudes (vv. 7-12). He then ascends a mountain and formally appoints the Twelve, giving them power to preach, heal, and cast out demons (vv. 13-19). The chapter concludes with Jesus responding to accusations of madness from associates and of demonic possession from Jerusalem scribes; he delivers teachings on the divided kingdom, the unforgivable nature of blasphemy against the Holy Spirit, and redefines his true family as those who do God's will (vv. 20-35).

Jehovah's Witnesses

In Mark 3, Jesus continues his Galilean ministry, demonstrating authority by healing a man with a withered hand on the Sabbath, which provokes deadly opposition from the Pharisees and Herodians. Immense crowds follow him, and unclean spirits confess him as the 'Son of God.' Jesus appoints twelve apostles to preach and expel demons. When criticized by his own relatives as being out of his mind and by scribes as utilizing Satan's power, Jesus refutes the scribes with the illustration of a divided kingdom. He warns that blasphemy against the holy spirit is an unforgivable, eternal sin. Finally, he defines his true family as those who do the will of God.

Translation choices the NCB made (31)

v1: having the withered hand — Preserves the definite article present in the original Greek structure.
v2: him... him... him — Preserves the threefold repetition of the pronoun, keeping the hostile focus centered directly on Jesus.
v2: whether he would heal him on the Sabbath — Leaves unresolved the dispute over whether this affirms the continuing validity of the Sabbath or indicates it was an Old Covenant institution, though several traditions affirm it demonstrates mercy overrides strict prohibitions.
v4: to do good or to do harm — The term 'harm' more accurately contrasts the physical restoration of healing than the broader term 'evil'.
v5: heart — Preserves the singular noun of the source text rather than flattening it to a distributive plural.
v6: the Pharisees went out, and immediately took counsel with the Herodians — Preserves the explicit definite-article grouping that sets the two distinct factions against him.
v7: from Galilee followed him, and from Judea — Preserves the geographical separation and exact word order of the original.
v8: a great multitude — Standard English word order is used here, consciously flattening the chiastic inversion built off verse 7.
v10: afflictions — Conveys the literal sense of a severe physical scourge or suffering better than a generic term for disease.
v11: the spirits, the unclean ones — Preserves the emphatic double definite-article pattern of the Greek source.
v11: the Son of God — Consistently renders the divine name and title capitalization.
v14: appointed — Avoids ecclesiastical anachronism, leaving unresolved the dispute over whether this establishes a formal ongoing hierarchy or represents a unique foundational act.
v14: whom he also named apostles — Translates the provided Greek text despite academic consensus that it is likely an interpolation from Luke.
v15: to preach and to have authority to heal sicknesses and to cast out the demons — Translates the compound actions directly, leaving unresolved the dispute over whether this establishes a normative ongoing paradigm intrinsically linking preaching with deliverance or merely represents temporary confirming signs.
v18: Cananaean — Transliterates the Greek term rather than providing an interpretive translation (Zealot) or erroneous geographical one (Canaanite), as noted by the academic pool.
v19: the one who also — Accentuates the demonstrative and emphatic weight of the relative pronoun singling out Judas.
v19: [omitted] — The phrase concerning entering a house is entirely absent from the provided Greek source text for this verse.
v21: those from beside him — Preserves the literal spatial idiom, reflecting the critical scholarship reading that this group is identical to the family arriving later, rather than harmonizing them as distinct.
v22: Beelzebul — Directly transliterates the Greek spelling provided in the source text.
v23: Satan cast out Satan — Reproduces the polyptoton of the same proper noun appearing in both nominative and accusative cases.
v24: if a kingdom is divided against itself, that kingdom cannot stand — Establishes the exact syntactic refrain structure that is repeated in the subsequent verses.
v26: Satan has risen up against himself and is divided — Faithfully reproduces the syntactic gender shift applying the house/kingdom refrain structure directly to the masculine noun Satan.
v27: unless he first binds the strong man — Leaves unresolved the dispute over whether this establishes a mandate for spiritual warfare, despite a broad reception that it represents Christ's redemptive-historical victory.
v28: and the blasphemies whatever they might blaspheme — Replicates the figura etymologica, carrying the root word directly from noun to verb.
v29: the Holy Spirit — Consistently renders the divine name and standard capitalization.
v29: whoever might blaspheme against the Holy Spirit never has forgiveness — Retains the conditional force of the subjunctive without resolving the dispute over whether this refers to final obstinate impenitence or whether the true elect are unconditionally protected.
v29: eternal sin — Translates the Greek exactly, accepting the harder reading (lectio difficilior) over scribal attempts to smooth it to 'damnation'.
v31: his brothers — Translates adelphoi directly as brothers, leaving unresolved whether they are step-siblings or extended kin, as interpreted by some traditions.
v32: Look — Uses contemporary English for the interjection while discarding the archaic 'Behold'.
v33: and — Translates the conjunction 'kai' directly, reflecting the provided source text rather than alternating to 'or'.
v35: whoever does the will of God — Aligns with a pan-Christian consensus that spiritual kinship is established strictly through active obedience to God's will, leaving unresolved the dispute over whether this preeminently exalts Mary.

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)