ManyBibles

Mark 4

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1And again he began to teach beside the sea. And a very great crowd gathers to him, so that stepping into a boat, he sat in the sea; and all the crowd were facing the sea on the land. 2And he was teaching them many things in parables, and was saying to them in his teaching: 3“Listen! Look, the sower went out to sow. 4And it happened in the sowing, some fell beside the road, and the birds of the heaven came and devoured it. 5And other seed fell upon the rocky ground, where it did not have much earth, and immediately it sprang up because it did not have depth of earth. 6And when the sun rose, it was scorched; and because it did not have a root, it withered away. 7And other seed fell into the thorns, and the thorns came up and choked it, and it yielded no fruit. 8And others fell into the good earth, and were yielding fruit, coming up and increasing; and bearing, one thirty, and one sixty, and one a hundred.” 9And he was saying to them: “Whoever has ears to hear, let him hear.” 10And when he was alone, those around him with the twelve were asking him about the parables. 11And he said to them: “To you the mystery of the kingdom of God has been given; but to those outside, all things happen in parables, 12so that ‘seeing they may see and not perceive, and hearing they may hear and not understand; lest they should turn again, and their sins be forgiven them.’” 13And he says to them: “Do you not understand this parable? And how will you understand all the parables? 14The sower sows the word. 15And these are the ones beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word that has been sown into their hearts. 16And these are likewise the ones sown upon the rocky places, who, when they hear the word, immediately receive it with joy, 17and they do not have a root in themselves, but are temporary; then, when tribulation or persecution arises because of the word, immediately they stumble. 18And others are the ones sown into the thorns; these are the ones who have heard the word, 19and the cares of this age, and the deceitfulness of wealth, and the desires concerning the rest of things entering in choke the word, and it becomes unfruitful. 20And those are the ones sown upon the good earth, who hear the word, and receive it, and bear fruit, one thirty, and one sixty, and one a hundred.” 21And he said to them: “Does the lamp come to be put under the measuring basket or under the bed? Does it not come to be put on the lampstand? 22For there is not anything hidden except that it should be manifested, nor was anything made secret but that it should come to manifestation. 23If anyone has ears to hear, let him hear.” 24And he was saying to them: “Pay attention to what you hear. With what measure you measure, it will be measured to you, and more will be added to you who hear. 25For whoever has, to him it will be given; and whoever does not have, even what he has will be taken away from him.” 26And he said: “Thus is the kingdom of God: as if a man should cast the seed upon the earth, 27and should sleep and rise night and day, and the seed sprout and grow, he does not know how. 28For the earth bears fruit by itself: first grass, then an ear, then full grain in the ear. 29But when the crop permits, immediately he sends forth the sickle, because the harvest has come.” 30And he said: “How should we liken the kingdom of God, or in what parable should we place it? 31It is like a grain of mustard seed, which, when it is sown upon the earth, is smaller than all the seeds that are upon the earth; 32and when it is sown, it comes up and becomes greater than all the herbs, and produces great branches, so that the birds of the heaven are able to nest under its shade.” 33And with many such parables he was speaking the word to them, as they were able to hear. 34And without a parable he was not speaking to them; but privately to his own disciples he explained everything. 35And he says to them on that day, evening having come: “Let us pass over to the other side.” 36And having left the crowd, they take him along just as he was in the boat, and other boats were with him. 37And a great storm of wind arises, and the waves were beating into the boat, so that the boat was already being filled. 38And he himself was in the stern upon the cushion sleeping. And they wake him and say to him: “Teacher, do you not care that we are perishing?” 39And having awakened, he rebuked the wind and said to the sea: “Silence, be muzzled!” And the wind died down, and there was a great calm. 40And he said to them: “Why are you fearful? How do you not yet have faith?” 41And they feared a great fear and were saying to one another: “Who then is this, that even the wind and the sea obey him?”

AI-generated rendering, not a human translation. Read in the full reader →

What the traditions agree on

Universally, it is affirmed that Jesus demonstrates his authority over the natural world by calming a violent storm with a verbal command after being awakened by his terrified disciples. There is also wide agreement that Jesus teaches the crowds using agricultural parables, later explaining privately to his disciples that the seed is the word and the soils are different human responses. Several traditions typologically view the storm-battered boat as the Church enduring historical persecutions,… Sign in to read the full consensus →

Where the traditions differ

  • Jesus states that he uses parables to reveal the mysteries of the kingdom to his disciples while intentionally concealing them from outsiders.

    orthodox: QUALIFY; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM

  • The intentional blinding of outsiders through parables demonstrates God's sovereign election and judicial reprobation of the non-elect.

    orthodox: DENY; reformed: AFFIRM

  • The seed sown in the parables represents the external Word of God, which the Holy Spirit uses to objectively create faith when proclaimed.

    orthodox: DENY; lutheran: AFFIRM; restorationist: DENY

  • The varying responses of the soils demonstrate the necessity of human free will and active cooperation in properly receiving God's grace.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • The rocky and thorny soils represent temporary, false converts who never possessed genuine regenerating grace.

    baptist: AFFIRM; methodist: DENY

  • The rocky and thorny soils illustrate that believers who genuinely receive the word and grace can subsequently fall away and lose their salvation.

    baptist: DENY; methodist: AFFIRM

  • The 'thorns' of worldly cares and riches are primary threats to the soul that must be actively uprooted through repentance and ascetic discipline.

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

  • The Parable of the Seed Growing Secretly illustrates that spiritual regeneration and the expansion of the Kingdom are sovereignly accomplished by God independent of human striving.

    catholic: QUALIFY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; restorationist: DENY

  • Christ sleeping in the storm and subsequently commanding the sea reveals the personal union of two distinct, unfeigned natures: true humanity and true divinity.

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

  • Christ sleeping in the boat and calming the storm demonstrate the actions of one single, indivisible incarnate nature, rejecting any division of his human and divine actions.

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

  • Christ sleeping in the storm allegorically represents a believer's faith becoming dormant during severe temptation, requiring prayer to awaken it.

    catholic: AFFIRM; adventist: DENY

  • Jesus' rebuke of the disciples' fear demonstrates a divine expectation for believers to actively exercise faith and spiritual authority over life's crises.

    lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: QUALIFY; pentecostal: AFFIRM

How each tradition reads it

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

Catholic

In Mark 4, Jesus begins teaching a large crowd from a boat by the sea, using parables drawn from agriculture to explain the nature of God's Kingdom. He delivers the Parable of the Sower, explaining privately to His disciples that the seed is the word and the varying soils represent different human responses, ranging from immediate rejection by Satan to fruitful endurance. He follows with parables emphasizing the hidden, unstoppable growth of the Kingdom (the growing seed, the mustard seed) and the necessity of bringing hidden truth to light (the lamp). The chapter shifts from teaching to narrative as Jesus and the disciples cross the sea; a severe storm threatens the boat while Jesus sleeps. Awakened by His terrified followers, Jesus rebukes the wind and sea, bringing a great calm and leaving the disciples questioning His identity. Reception: The Catholic tradition reads this chapter with a strong ecclesiological and Christological focus, seeing the 'mystery of the kingdom' (v. 11) made manifest in both the Person of Christ and His Church. The boat from which Jesus teaches (v. 1) is consistently identified by Latin Fathers, such as Bede, as a type of the Church; it is separated from the earthly shore, holding Christ, who proclaims the truth to the multitudes. The parables of the growing seed and the mustard seed (vv. 26-32) are understood by the Magisterium as revealing the Church as the Kingdom of God present in mystery on earth, growing by divine power rather than merely human effort. Eastern Catholic theology, sharing the heritage of the Syriac Fathers, often reads the parables with an intense Christological density; Ephrem the Syrian identifies the mustard seed (v. 31) not just as an abstract kingdom, but as Christ Himself, sown into the earth at His death and resurrection, growing into the great tree of the Church where all nations find rest. The calming of the storm (vv. 35-41) is a primary locus for contemplating the hypostatic union: Christ sleeps as a true man, yet commands the elements as true God. Thematically, the 'Barque of Peter' tossed by waves becomes the enduring symbol of the Church enduring the storms of history.

Eastern Orthodox

In this chapter, Jesus teaches a large crowd from a boat on the Sea of Galilee, employing a series of agricultural parables to describe the Kingdom of God. The primary parable is of a sower whose seed falls on four different types of ground, yielding different or no results depending on the soil. Jesus distinguishes between the crowds, who hear the teachings only as parables, and his disciples, to whom he privately explains the 'mystery of the kingdom of God.' He elaborates on the parable of the sower, explaining that the seed is the word and the soils are the varying responses of hearers. He follows with teachings on a lamp brought into the light, the principle of receiving according to one's measure, the parable of the seed growing secretly, and the mustard seed. The chapter concludes with a narrative shift: while crossing the sea, a fierce storm threatens the boat. Jesus, who is asleep, is awakened by the terrified disciples. He rebukes the wind and sea, bringing immediate calm, and questions the disciples' faith, leaving them in awe of his authority over nature. Reception: The Eastern Orthodox tradition reads Mark 4 through a highly Christological, ascetic, and synergistic lens. The Parable of the Sower is foundational for the Orthodox understanding of *synergia* (cooperation between divine grace and human free will). Patristic commentators, synthesized notably by Blessed Theophylact of Ochrid, emphasize that the seed (the Logos) is universally sown, but the resulting fruit depends entirely on the disposition and active cultivation of the human heart. The parables are not seen merely as moral illustrations, but as mysteries of the Kingdom designed to simultaneously reveal truth to the pure in heart and veil it from the cynical, an act of divine mercy to prevent the willful from incurring greater judgment for rejecting open truth. The calming of the storm is a profound locus for Orthodox Christology. Drawing on the consensus articulated by figures like St. John of Damascus, the Church reads Christ's exhaustion and sleep in the stern as undeniable proof of his true, circumscribed humanity, while his instantaneous subjugation of the natural elements by a mere word manifests his uncreated divine power. Furthermore, the Fathers widely allegorize the boat as the Church traversing the turbulent sea of the world, preserved from sinking solely by the presence of Christ.

Oriental Orthodox

The chapter narrates Jesus teaching crowds from a boat using agrarian parables (the sower, the growing seed, the mustard seed) to illustrate the hidden but inevitable growth of God’s Kingdom, while explaining the mysteries privately to his disciples. It concludes with a dramatic demonstration of his cosmic authority: Jesus sleeps during a violent storm on the Sea of Galilee, then awakens to rebuke the wind and waves, prompting awe and fear among his disciples regarding his true identity. Reception: In the Oriental Orthodox communion, the calming of the storm (vv. 37-41) is a primary locus for miaphysite Christology. For fathers like Cyril of Alexandria and Severus of Antioch, this narrative perfectly illustrates the 'one incarnate nature of God the Word.' Christ sleeps out of genuine human fatigue, validating the reality of his consubstantial humanity, yet he rebukes the wind and sea with divine omnipotence. The tradition fiercely rejects any dyophysite division that would attribute the sleeping to a purely human nature and the miracle to a divine nature; rather, it is the single, indivisible incarnate Word who experiences the weakness of sleep and exercises the power of the Creator. Additionally, the parable of the Sower (vv. 1-20) is foundational to Syriac and Coptic ascetic theology. Ephrem the Syrian and the Desert Fathers read the soils as varying dispositions of the human heart, emphasizing that human free will and the ascetic labor of uprooting the 'thorns' of worldly passions are necessary synergies for the divine seed to yield fruit.

9 more traditions read this chapter.

Sign in to read all 12 →

Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea and sat down. All the multitude were on the land by the sea. 2He taught them many things in parables, and told them in his teaching, 3“Listen! Behold, the farmer went out to sow. 4As he sowed, some seed fell by the road, and the birds came and devoured it. 5Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 6When the sun had risen, it was scorched; and because it had no root, it withered away. 7Others fell among the thorns, and the thorns grew up and choked it, and it yielded no fruit. 8Others fell into the good ground and yielded fruit, growing up and increasing. Some produced thirty times, some sixty times, and some one hundred times as much.” 9He said, “Whoever has ears to hear, let him hear.” 10When he was alone, those who were around him with the twelve asked him about the parables. 11He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables, 12that ‘seeing they may see and not perceive, and hearing they may hear and not understand, lest perhaps they should turn again, and their sins should be forgiven them.’” 13He said to them, “Don’t you understand this parable? How will you understand all of the parables? 14The farmer sows the word. 15The ones by the road are the ones where the word is sown; and when they have heard, immediately Satan comes and takes away the word which has been sown in them. 16These in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 17They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 18Others are those who are sown among the thorns. These are those who have heard the word, 19and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 20Those which were sown on the good ground are those who hear the word, accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times.” 21He said to them, “Is a lamp brought to be put under a basket or under a bed? Isn’t it put on a stand? 22For there is nothing hidden except that it should be made known, neither was anything made secret but that it should come to light. 23If any man has ears to hear, let him hear.” 24He said to them, “Take heed what you hear. With whatever measure you measure, it will be measured to you; and more will be given to you who hear. 25For whoever has, to him more will be given; and he who doesn’t have, even that which he has will be taken away from him.” 26He said, “God’s Kingdom is as if a man should cast seed on the earth, 27and should sleep and rise night and day, and the seed should spring up and grow, though he doesn’t know how. 28For the earth bears fruit by itself: first the blade, then the ear, then the full grain in the ear. 29But when the fruit is ripe, immediately he puts in the sickle, because the harvest has come.” 30He said, “How will we liken God’s Kingdom? Or with what parable will we illustrate it? 31It’s like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth, 32yet when it is sown, grows up and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow.” 33With many such parables he spoke the word to them, as they were able to hear it. 34Without a parable he didn’t speak to them; but privately to his own disciples he explained everything. 35On that day, when evening had come, he said to them, “Let’s go over to the other side.” 36Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 37A big wind storm arose, and the waves beat into the boat, so much that the boat was already filled. 38He himself was in the stern, asleep on the cushion; and they woke him up and asked him, “Teacher, don’t you care that we are dying?” 39He awoke and rebuked the wind, and said to the sea, “Peace! Be still!” The wind ceased and there was a great calm. 40He said to them, “Why are you so afraid? How is it that you have no faith?” 41They were greatly afraid and said to one another, “Who then is this, that even the wind and the sea obey him?”

KJV · King James Version

1And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2And he taught them many things by parables, and said unto them in his doctrine, 3Hearken; Behold, there went out a sower to sow: 4And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6But when the sun was up, it was scorched; and because it had no root, it withered away. 7And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. 9And he said unto them, He that hath ears to hear, let him hear. 10And when he was alone, they that were about him with the twelve asked of him the parable. 11And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13And he said unto them, Know ye not this parable? and how then will ye know all parables? 14The sower soweth the word. 15And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended. 18And these are they which are sown among thorns; such as hear the word, 19And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred. 21And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23If any man have ears to hear, let him hear. 24And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. 25For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. 26And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? 31It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: 32But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. 33And with many such parables spake he the word unto them, as they were able to hear it. 34But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples. 35And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. 37And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? 39And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40And he said unto them, Why are ye so fearful? how is it that ye have no faith? 41And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

5 more translations to compare, side by side.

Sign in to compare all 7 →
Differences that change the meaning (99)
  • v1 [stylistic]: Stylistic inclusion or omission of a conjunction — “Again” (WEB, ASV, YLT, DARBY, DRC) vs “And” (KJV, WEBSTER)
  • v2 [lexical]: Translation of 'parabolais' as 'parables' or 'similes', and use of preposition — “in” (WEB, ASV, DARBY, DRC) vs “by parables” (KJV, WEBSTER) vs “in similes” (YLT)
  • v2 [grammatical]: Variation in verb of speaking and its syntactic arrangement — “said unto” (KJV, ASV, DRC) vs “he to” (YLT, DARBY) vs “told” (WEB) vs “to” (WEBSTER)
  • v2 [lexical]: Translation of 'didachē' as 'doctrine' or 'teaching' — “doctrine” (KJV, DARBY, WEBSTER, DRC) vs “teaching” (WEB, ASV, YLT)
  • v4 [lexical]: Translation of the verb for consuming the seed — “devoured” (WEB, KJV, ASV, DARBY, WEBSTER) vs “devour” (YLT) vs “ate” (DRC)
  • v5 [grammatical]: Pronoun choice for the seed falling on rocky ground — “other” (ASV, YLT, DRC) vs “And some” (KJV, WEBSTER) vs “Others” (WEB) vs “another” (DARBY)
  • v5 [lexical]: Translation of 'petrōdēs' as 'rocky' or 'stony' and accompanying preposition — “the rocky” (WEB, ASV, DARBY) vs “on stony” (KJV, WEBSTER) vs “upon the rocky” (YLT) vs “upon” (DRC)
  • v5 [lexical]: Translation of 'gēn' as 'earth' or 'soil' and 'ou pollēn' as 'not much' or 'little' — “not much earth” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “little soil” (WEB)
  • v5 [lexical]: Phrasing of the lack of depth — “it had no depth” (WEB, KJV, DARBY, WEBSTER, DRC) vs “deepness” (ASV) vs “of not having” (YLT)
  • v5 [lexical]: Translation of 'gēs' as 'earth' or 'soil' — “earth” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “soil” (WEB)
  • v6 [grammatical]: Tense and phrasing for the sun rising — “had risen” (WEB, WEBSTER) vs “risen” (ASV, DRC) vs “was up” (KJV) vs “having risen” (YLT) vs “arose” (DARBY)
  • v6 [lexical]: Translation of 'ekaumatisthē' as 'scorched' or 'burnt up' — “scorched” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “burnt up” (DARBY)
  • v7 [grammatical]: Pronoun choice for the seed falling among thorns — “And some” (KJV, WEBSTER, DRC) vs “other” (ASV, YLT) vs “Others” (WEB) vs “another” (DARBY)
  • v7 [lexical]: Preposition choice for 'eis' (among, toward, the) — “the” (WEB, ASV, DARBY) vs “among” (KJV, WEBSTER, DRC) vs “toward the” (YLT)
  • v8 [grammatical]: Pronoun choice for the seed falling on good ground — “And other” (KJV, YLT, WEBSTER) vs “Others” (WEB, ASV) vs “another” (DARBY) vs “some” (DRC)
  • v8 [lexical]: Preposition choice indicating where the seed fell — “into the” (WEB, ASV, DARBY) vs “on” (KJV, WEBSTER) vs “to the” (YLT) vs “upon” (DRC)
  • v8 [lexical]: Translation and tense of the verb for yielding fruit — “yielded” (WEB, ASV, DARBY, WEBSTER) vs “did yield” (KJV) vs “was giving” (YLT) vs “brought forth” (DRC)
  • v8 [lexical]: Translation of the verb for springing or growing up — “growing” (WEB, ASV, DARBY) vs “that sprang” (KJV, WEBSTER) vs “coming” (YLT) vs “grew” (DRC)
  • v8 [lexical]: (vv 8, 20) Phrasing of the multiplicative yield — “one times as much” (WEB) vs “some an hundred” (KJV) vs “a hundredfold” (ASV) vs “one” (YLT) vs “one a” (DARBY) vs “a” (WEBSTER) vs “another a” (DRC)
  • v10 [textual]: Textual variant reading singular 'parable' versus plural 'parables' — “parables” (WEB, ASV, DARBY) vs “parable” (KJV, WEBSTER, DRC) vs “simile” (YLT)
  • v11 [stylistic]: (vv 11, 24, 35, 39, 40) Stylistic choice between 'to' and 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v11 [lexical]: (vv 11, 30) Phrasing of the Kingdom or Reign of God — “the kingdom of God” (KJV, ASV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “reign” (YLT)
  • v11 [grammatical]: Phrasing of the relative clause identifying those outside — “to those who” (WEB, YLT) vs “unto them that” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “to who” (DARBY)
  • v11 [lexical]: Translation of 'exō' as 'without' or 'outside' — “without” (KJV, ASV, DARBY, WEBSTER, DRC) vs “outside” (WEB) vs “in similes are” (YLT)
  • v12 [lexical]: Translation of 'blepontes' as 'seeing' or 'beholding' — “seeing” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “beholding” (DARBY)
  • v12 [lexical]: Translation of 'blepōsin' as 'see' or 'behold' — “see” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “behold” (DARBY)
  • v12 [lexical]: Translation of 'idōsin' as 'perceive' or 'see' — “perceive” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “see” (DARBY)
  • v12 [interpretive]: Translation of 'epistrepsōsin' as 'be converted' or 'turn again' — “should be converted” (KJV, DARBY, WEBSTER, DRC) vs “turn again” (WEB, ASV) vs “may turn” (YLT)
  • v12 [textual]: Textual variant where some manuscripts explicitly add 'their sins' as the object of forgiveness — “their sins should” (WEB, KJV, WEBSTER, DRC) vs “it” (ASV) vs “the may” (YLT) vs “they” (DARBY)
  • v13 [grammatical]: Variation in verb of speaking and tense — “to” (WEB, WEBSTER) vs “saith to” (YLT, DRC) vs “said unto” (KJV) vs “saith” (ASV) vs “says to” (DARBY)
  • v13 [lexical]: Translation and phrasing of 'oidate' (know/understand) — “Know ye not” (KJV, ASV, WEBSTER) vs “Don’t you understand” (WEB) vs “Have known” (YLT) vs “Do know” (DARBY) vs “Are you ignorant of” (DRC)
  • v13 [grammatical]: Auxiliary verb and phrasing for future understanding — “then will ye know” (KJV, WEBSTER) vs “shall” (ASV, YLT) vs “you understand” (WEB) vs “be acquainted with” (DARBY) vs “shall you” (DRC)
  • v13 [grammatical]: Presence of the article and translation of 'parables' — “parables” (KJV, WEBSTER, DRC) vs “the” (ASV, DARBY) vs “of the” (WEB) vs “the similes” (YLT)
  • v15 [grammatical]: Phrasing of the demonstrative pronoun clause — “And these are they” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “The ones” (WEB)
  • v15 [grammatical]: Conjunction and temporal phrasing introducing the next clause — “and” (WEB, ASV, DARBY) vs “but when” (KJV, WEBSTER) vs “and whenever” (YLT) vs “and as soon as” (DRC)
  • v15 [stylistic]: Verb ending and inclusion of an explicit pronoun — “taketh” (KJV, ASV, WEBSTER, DRC) vs “takes” (WEB, DARBY) vs “he” (YLT)
  • v15 [grammatical]: Tense and relative pronoun for 'was sown' — “that was” (KJV, DARBY, WEBSTER, DRC) vs “which has been” (WEB) vs “which hath been” (ASV) vs “hath been” (YLT)
  • v15 [textual]: Textual variant reading 'their hearts' versus 'them' — “their hearts” (KJV, YLT, WEBSTER, DRC) vs “them” (WEB, ASV, DARBY)
  • v16 [grammatical]: Tense and mood of the verb 'hear' — “have heard” (WEB, KJV, ASV, WEBSTER, DRC) vs “may hear” (YLT) vs “hear” (DARBY)
  • v16 [lexical]: Translation of 'euthys' as 'immediately' or 'straightway' — “immediately” (WEB, KJV, DARBY, WEBSTER, DRC) vs “straightway” (ASV) vs “with joy do” (YLT)
  • v17 [grammatical]: Choice of transition word — “They” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v17 [lexical]: Translation of 'genomenēs' (arises/comes) and prepositional phrasing — “ariseth for” (KJV, WEBSTER, DRC) vs “arises because of” (WEB) vs “because of” (ASV) vs “having come because of” (YLT) vs “on account of” (DARBY)
  • v17 [grammatical]: Placement of the adverb and phrasing for 'the word's sake' — “word” (WEB, YLT, DARBY, DRC) vs “word’s sake immediately” (KJV, WEBSTER) vs “word straightway” (ASV)
  • v17 [lexical]: Translation of 'skandalizontai' as 'stumble', 'offended', etc. — “stumble” (WEB, ASV) vs “are offended” (KJV, DARBY) vs “stumbled” (YLT) vs “relapse” (WEBSTER) vs “presently scandalized” (DRC)
  • v18 [textual]: Textual variant reading 'these' versus 'others' — “Others” (WEB, ASV, DARBY) vs “And these” (KJV, YLT, WEBSTER) vs “others there” (DRC)
  • v18 [grammatical]: Choice of relative pronoun — “who” (DARBY, WEBSTER, DRC) vs “those who” (WEB) vs “they which” (KJV) vs “that” (ASV) vs “who toward the thorns” (YLT)
  • v19 [lexical]: Translation of 'aiōnos' as 'age', 'world', or 'life' — “age” (WEB, YLT) vs “this world” (KJV, WEBSTER) vs “the” (ASV, DRC) vs “life” (DARBY)
  • v19 [lexical]: Translation of 'epithymiai' as 'lusts' or 'desires' — “lusts of” (WEB, KJV, ASV, DARBY, WEBSTER) vs “desires concerning the” (YLT) vs “after” (DRC)
  • v19 [grammatical]: Phrasing of becoming unfruitful — “becometh unfruitful” (KJV, ASV, YLT, WEBSTER) vs “becomes” (WEB, DARBY) vs “is made fruitless” (DRC)
  • v20 [lexical]: Translation of the verb for producing fruit — “bear” (WEB, ASV, DARBY) vs “bring forth” (KJV, WEBSTER) vs “do bear” (YLT) vs “yield” (DRC)
  • v22 [grammatical]: Modal verb choice — “should” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may” (YLT, DRC)
  • v22 [lexical]: Translation of 'phanerōthē' as coming to light or abroad — “to light” (WEB, ASV, YLT, DARBY) vs “abroad” (KJV, WEBSTER, DRC)
  • v23 [grammatical]: Phrasing of 'If anyone has' — “hath” (ASV, YLT, WEBSTER) vs “man have” (KJV, DRC) vs “has” (WEB) vs “one” (DARBY)
  • v24 [stylistic]: Stylistic choice of pronoun 'ye' or 'you' — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v24 [grammatical]: Phrasing of the relative measure — “with what” (KJV, ASV, DARBY) vs “in” (YLT, DRC) vs “whatever” (WEB) vs “the” (WEBSTER)
  • v24 [lexical]: Translation of 'metreite' as 'mete', 'measure', or 'give' — “ye mete” (KJV, ASV, DARBY) vs “you measure” (WEB) vs “measure” (YLT) vs “which give” (WEBSTER) vs “you shall” (DRC)
  • v24 [grammatical]: Auxiliary verb choice (shall/will) — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v24 [textual]: Textual variant adding 'to you who hear' — “given” (KJV, WEBSTER) vs “to you who hear” (WEB) vs “unto you” (ASV) vs “added” (YLT) vs “more added to you” (DARBY) vs “to you” (DRC)
  • v26 [lexical]: Preposition choice for casting seed (into, on, upon) — “into” (KJV, WEBSTER, DRC) vs “on” (WEB, YLT) vs “upon” (ASV, DARBY)
  • v26 [lexical]: Translation of 'gēs' as 'earth' or 'ground' — “earth” (WEB, ASV, YLT, DARBY, DRC) vs “ground” (KJV, WEBSTER)
  • v27 [lexical]: Translation of the verb for springing or sprouting — “up” (WEB, ASV, YLT) vs “should spring” (KJV, WEBSTER, DRC) vs “sprout” (DARBY)
  • v28 [lexical]: Translation of the verb for bringing forth fruit — “bears” (WEB, DARBY) vs “bringeth forth” (KJV, WEBSTER) vs “beareth” (ASV) vs “bear” (YLT) vs “of itself” (DRC)
  • v28 [stylistic]: Article and adverb choice for the sequence of growth — “then the” (WEB, KJV, ASV, WEBSTER, DRC) vs “afterwards an” (YLT) vs “an” (DARBY)
  • v28 [lexical]: Translation of the sequence word 'eiten'/'eita' (then, after that, afterwards) — “then” (WEB, ASV, DARBY) vs “after that the” (KJV, WEBSTER) vs “afterwards” (YLT, DRC)
  • v28 [lexical]: Translation of 'siton' as 'corn' or 'grain' — “corn” (KJV, YLT, DARBY, WEBSTER, DRC) vs “grain” (WEB, ASV)
  • v29 [grammatical]: Conjunction choice for introducing the clause — “But when” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and whenever” (YLT) vs “And” (DRC)
  • v29 [lexical]: Translation of 'paradō' relating to the crop being ready — “is brought forth immediately” (KJV, WEBSTER, DRC) vs “ripe” (WEB) vs “ripe straightway” (ASV) vs “may yield itself” (YLT) vs “produced” (DARBY)
  • v29 [lexical]: Translation of 'apostellei' as 'puts in', 'sends', or 'sends forth' — “putteth in” (KJV, WEBSTER, DRC) vs “puts” (WEB) vs “forth” (ASV) vs “doth send forth” (YLT) vs “sends” (DARBY)
  • v29 [lexical]: Translation of 'hoti' as 'because' or 'for' — “because” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “for” (DARBY)
  • v30 [lexical]: Phrasing of the question 'how shall we liken' — “To what” (WEBSTER, DRC) vs “How will” (WEB) vs “Whereunto shall” (KJV) vs “How” (ASV) vs “To what may” (YLT) vs “How should” (DARBY)
  • v30 [lexical]: Preposition choice (with, in, to) — “with” (WEB, KJV, DARBY, WEBSTER) vs “in” (ASV, YLT) vs “to” (DRC)
  • v30 [textual]: Textual variant altering the phrasing of the comparison or parable — “comparison shall” (KJV, WEBSTER) vs “parable” (ASV, DRC) vs “parable will” (WEB) vs “simile may” (YLT) vs “should” (DARBY)
  • v30 [lexical]: Translation of the verb 'thōmen' (compare, illustrate, set) — “compare” (KJV, YLT, DARBY, WEBSTER, DRC) vs “illustrate” (WEB) vs “set” (ASV)
  • v31 [grammatical]: Introductory phrasing for the comparison — “It is like” (KJV, ASV, WEBSTER) vs “As” (YLT, DRC) vs “It’s” (WEB) vs “As to” (DARBY)
  • v31 [stylistic]: Preposition choice (in, upon, on) — “in” (WEB, KJV, WEBSTER, DRC) vs “upon” (ASV, DARBY) vs “on” (YLT)
  • v31 [grammatical]: Handling of the concessive clause (is vs though it be) — “is” (KJV, YLT, DARBY, WEBSTER, DRC) vs “though it” (WEB) vs “though it be” (ASV)
  • v31 [grammatical]: Phrasing of the relative clause 'that are on the earth' — “are on” (WEB, YLT) vs “are” (WEBSTER, DRC) vs “that be in” (KJV) vs “are upon” (ASV) vs “which are upon” (DARBY)
  • v32 [grammatical]: Conjunction linking the clauses — “yet” (WEB, ASV) vs “But when” (KJV, WEBSTER) vs “and” (DARBY, DRC) vs “and whenever” (YLT)
  • v32 [grammatical]: Tense and mood of the verb 'sown' — “is” (WEB, KJV, ASV, WEBSTER, DRC) vs “may be” (YLT) vs “has been” (DARBY)
  • v32 [stylistic]: Verb ending for 'becomes/becometh' — “becometh” (KJV, ASV, WEBSTER, DRC) vs “becomes” (WEB, DARBY) vs “doth become” (YLT)
  • v32 [lexical]: Translation of 'pantōn' (all, the, any of the) — “all” (KJV, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV) vs “any of the” (YLT)
  • v32 [lexical]: Translation of 'poiei' (shoots out, puts, makes, produces) — “shooteth out” (KJV, WEBSTER, DRC) vs “puts” (WEB) vs “putteth” (ASV) vs “doth make” (YLT) vs “produces” (DARBY)
  • v32 [lexical]: Translation of 'peteina' as 'birds' or 'fowls' — “birds” (WEB, ASV, DARBY, DRC) vs “fowls” (KJV, YLT, WEBSTER)
  • v34 [grammatical]: Verb phrasing and placement of negation — “not unto” (KJV, ASV) vs “didn’t speak to” (WEB) vs “was speaking to” (YLT) vs “to” (DARBY) vs “spoke to” (WEBSTER) vs “did speak” (DRC)
  • v36 [lexical]: Translation of 'ochlon' as 'multitude' or 'crowd' — “multitude” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “crowd” (DARBY)
  • v36 [grammatical]: Choice of historical present or past tense for 'take' — “take” (ASV, YLT, DARBY, DRC) vs “took” (WEB, KJV, WEBSTER)
  • v36 [lexical]: Phrasing of taking Jesus along — “with them” (WEB, ASV, DARBY) vs “even” (KJV, WEBSTER, DRC) vs “up” (YLT)
  • v37 [lexical]: Translation of 'lailaps megalē' as a great storm, big wind, or violent gust — “great storm of” (KJV, ASV, YLT, WEBSTER, DRC) vs “big” (WEB) vs “violent gust” (DARBY)
  • v37 [lexical]: Translation of 'ploion' as 'ship' or 'boat', and choice of conjunction — “ship so” (KJV, DARBY, DRC) vs “boat” (YLT, WEBSTER) vs “boat much” (WEB) vs “boat insomuch” (ASV)
  • v37 [grammatical]: Phrasing of the boat filling with water — “it was now full” (KJV, WEBSTER) vs “the boat already filled” (WEB) vs “the boat filling” (ASV) vs “is being filled” (YLT) vs “already filled” (DARBY) vs “the ship filled” (DRC)
  • v38 [grammatical]: Verb tense for awaking — “awake” (KJV, ASV, DARBY, WEBSTER, DRC) vs “woke” (WEB) vs “wake” (YLT)
  • v38 [lexical]: Translation of the verb of speaking — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “asked” (WEB)
  • v38 [lexical]: Title used for Jesus and phrasing of the question — “Master carest thou not” (KJV, WEBSTER) vs “Teacher don’t you care” (WEB) vs “Teacher” (ASV) vs “Teacher art caring” (YLT) vs “Teacher dost care” (DARBY) vs “doth it concern thee” (DRC)
  • v38 [lexical]: Translation and tense of 'apollymetha' (perish, are dying) — “perish” (KJV, ASV, YLT, WEBSTER, DRC) vs “are dying” (WEB) vs “are perishing” (DARBY)
  • v39 [lexical]: Translation of 'siōpa' as 'Peace' or 'Silence' — “Peace” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “Silence” (DARBY)
  • v39 [lexical]: Translation of 'ekopasen' as 'ceased', 'lulled', or 'fell' — “ceased” (WEB, KJV, ASV, WEBSTER, DRC) vs “did lull” (YLT) vs “fell” (DARBY)
  • v40 [textual]: Textual variant reading 'no faith' versus 'not yet faith' — “no” (WEB, KJV, WEBSTER) vs “ye not yet” (ASV) vs “ye not” (YLT) vs “not” (DARBY) vs “you not” (DRC)
  • v41 [lexical]: Phrasing of 'ephobēthēsan phobon megan' (feared exceedingly, greatly afraid) — “feared exceedingly” (KJV, ASV, WEBSTER) vs “were greatly afraid” (WEB) vs “a great fear” (YLT) vs “with great fear” (DARBY)
  • v41 [lexical]: Translation of 'tis ara' (Who then, What manner of man) — “Who then” (WEB, ASV, YLT, DARBY) vs “What manner of man” (KJV, WEBSTER)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Provided public-domain Greek text (matching standard critical editions, with specific minor conflations).

Divine names: Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

In the narrative framework of this chapter, Jesus teaches a large crowd from a boat using agricultural parables centered on the kingdom of God. A sharp epistemological boundary is drawn between the crowd ('those outside') and the inner circle of disciples. Jesus explicitly states that the parables serve to fulfill Isaiah's prophecy of judicial blinding, preventing outsiders from understanding and repenting, while the disciples receive private, allegorical explanations of the seed and the soils. The parables emphasize the hiddenness, disproportionate growth, and inevitable harvest of God's kingdom. The chapter concludes by shifting from didactic discourse to a demonstration of cosmic authority, where Jesus effortlessly subdues a violent storm, prompting fear and awe from his disciples regarding his identity.

Jewish interpretation

Because Mark is a New Testament book, it is not part of the Tanakh and holds no scriptural, theological, or canonical authority in Judaism. From a historical perspective, Jewish scholarship reads this chapter as a first-century narrative reflecting the agrarian environment of the Galilee. The chapter is characterized by the use of meshalim (parables)—a standard pedagogical tool in Jewish antiquity—and a miracle story. The teachings focus on the 'Kingdom of God' (Malkhut Shamayim), an eschatological and theological concept well-established in Second Temple Judaism, while the narrative of the sea invokes themes of divine sovereignty over chaotic waters familiar from the Hebrew Bible.

Latter-day Saint

Jesus begins teaching in parables by the sea, using agricultural imagery to describe the kingdom of God and the varying responses to His word. He privately explains these parables to His disciples, establishing the pattern of revealing mysteries to the prepared while using parables for the multitudes. He then demonstrates His power over nature by calming a violent storm on the Sea of Galilee.

Jehovah's Witnesses

In this narrative chapter, Jesus teaches a large crowd by the Sea of Galilee using parables drawn from agriculture and daily life. He focuses on the mystery or sacred secret of the Kingdom of God. Later, he privately explains the meaning to his disciples, and concludes the day by miraculously calming a severe windstorm on the sea, prompting his disciples to marvel at his authority over the elements.

Translation choices the NCB made (61)
  • v1: And again — Preserves the dual conjunction framework connecting the narrative to the ongoing Galilean ministry sequence.
  • v1: the sea — Accurately maps the noun and definite article repeating the location precisely as it appears at the end of the verse.
  • v1: crowd — Employs contemporary diction for 'ochlos' to describe the assembly rather than the archaic 'multitude'.
  • v2: in parables — Maintains the literal preposition 'en' marking structural repetition with 'in his teaching' while keeping standard terminology.
  • v2: in his teaching — Retains the repeating preposition 'en' and translates 'didache' to denote the active process of instruction rather than a formalized doctrinal corpus.
  • v3: Listen! Look — Retains both distinctive imperative interjections that demand the crowd's attention while excising the obsolete 'Behold'.
  • v3: the sower went out to sow — Preserves the definite article and the direct cognate structure bridging the participle and the infinitive.
  • v4: in the sowing — Renders the articular infinitive literally to capture the cognate echo from the preceding verse.
  • v4: the birds of the heaven — Preserves the explicit genitive construct mapping to verse 32, avoiding generalized simplification.
  • v5: did not have much earth ... did not have depth of earth — Retains the strict repetition of the negative particle and the verb 'echein' spanning verses 5 and 6.
  • v6: rose — Utilizes standard English simple past for the active aorist indicative tracking the narrative sequence.
  • v6: did not have a root — Maintains the negative 'echein' repetition precisely tracking back to the dual use in verse 5.
  • v7: into the thorns — Translates the preposition 'eis' strictly tracking its exact repeating use for where the seed fell in verses 7 and 8.
  • v7: And other seed — Translates the singular 'allo' consistently with verses 5 and 7, inserting 'seed' for clear English tracking.
  • v8: And others — Renders the explicit shift from the singular 'allo' of previous verses to the plural 'alla'.
  • v8: one thirty, and one sixty, and one a hundred — Adheres strictly to the Greek numerical refrain utilizing 'hen', maintaining the formula precisely to echo again in verse 20.
  • v9: ears to hear, let him hear — Retains the dense cognate wordplay of the noun and dual verb forms reflecting auditory reception.
  • v10: the parables — Follows the plural manuscript reading represented in the source-language text over the singular variant.
  • v11: the kingdom of God — Translates the divine name mapping Theos to God and retains standard lowercase capitalization, declining to settle theological disputes over the nature of the kingdom.
  • v11: to those outside — Reflects the definite article contrast explicitly delineating the disciples from the external crowd while using contemporary diction.
  • v12: seeing they may see ... hearing they may hear — Protects the classic figura etymologica directly echoing Isaiah's prophecy of sensory futility.
  • v12: should turn again — Translates the active voice verb literally without enforcing the later theological paradigm of conversion, remaining neutral regarding the dispute over whether this implies judicial reprobation of the non-elect.
  • v12: their sins — Follows the explicit textual variant reading 'ta hamartemata' present in the source text rather than an implied object.
  • v13: Do you not understand — Uses contemporary vernacular to convey the disciples' failure to comprehend the baseline metaphor.
  • v13: this parable ... all the parables — Accurately reflects the demonstrative shift and the definite article sequence setting the singular baseline against the plural sum.
  • v14: The sower sows the word — Maintains the direct cognate structure connecting the participle to the active indicative verb.
  • v15: these are the ones — Translates the proximate demonstrative 'houtoi' matching the parallel grammatical explanations to follow.
  • v15: into their hearts — Adheres to the variant text 'eis tais kardiais autous' provided in the underlying source-language basis.
  • v16: these are likewise the ones — Secures the explicit comparative adverb 'homoios' tied to the repeating demonstrative structure.
  • v17: stumble — Translates 'skandalizomai' literally as 'stumble', refusing to doctrinally resolve the dispute over whether the rocky soils represent believers who genuinely receive grace but subsequently lose their salvation.
  • v17: themselves — Captures the Greek number shift from the plural reflexive to the plural passive outcome.
  • v18: And others — Follows the textual reading 'alloi' present in the original Greek basis over the alternate reading 'houtoi'.
  • v19: this age — Accurately renders 'aionos' in eschatological terms rather than translating it as a purely physical sphere.
  • v19: the desires concerning — Maintains the definite article series utilizing the modern term 'desires' instead of the archaic 'lusts'.
  • v20: those are the ones — Translates the distal demonstrative 'ekeinoi' preserving the spatial shift from 'houtoi'.
  • v20: receive — Translates the verb literally, leaving unresolved the theological dispute regarding whether varying soil responses demonstrate the necessity of active human free will cooperation.
  • v21: Does the lamp ... the measuring basket ... the bed ... the lampstand — Retains the interrogative particle 'meti' and enforces the continuous chain of definite articles surrounding the domestic items.
  • v22: hidden/secret ... manifested/manifestation — Maintains the distinct structural wordplay and assonance binding the paired roots for secrecy and revelation.
  • v24: With what measure you measure, it will be measured — Replicates the explicit cognate figura etymologica of the Greek text via parallel contemporary terms.
  • v24: added to you who hear — Includes the participial phrase 'tois akouousin' based on the specified original language source text.
  • v25: whoever has ... whoever does not have ... what he has — Translates the unrelenting syntactical repetition mirroring the dynamic of spiritual possession precisely.
  • v26: the kingdom of God — Capitalizes the divine name while keeping the noun unmodified rather than changing it to a possessive construction.
  • v27: night and day — Preserves the literal temporal chiasm and merism exactly as sequenced.
  • v27: he does not know how — Translates the clause objectively without inserting a theological gloss, refusing to preemptively assert the dispute that this illustrates regeneration accomplished completely independent of human striving.
  • v28: first ... then ... then — Retains the repetitive adverbial marker 'eita' mapping the sequential growth of the grain.
  • v29: permits — Translates the active form of 'paradidomi', reflecting the idiomatic notion of the crop giving itself up to harvest.
  • v29: But when — Accurately translates the conjunction 'hotan' signaling the temporal transition to the sickle.
  • v30: How ... in what — Captures the distinction between the two distinct interrogative particles introducing the parable.
  • v31: upon the earth ... upon the earth — Retains the exact prepositional repetition 'epi tes ges' spanning the two clauses.
  • v32: the birds of the heaven — Replicates the identical definite article grouping and translation from verse 4, binding the parable structure.
  • v33: many such parables — Secures the precise concluding repetitive chain summarizing the didactic method.
  • v34: privately ... to his own — Protects the root repetition underlying the contrast between public obscureness and intense private definition.
  • v35: on that day — Carries forward the explicit demonstrative temporal reference transitioning to the lake crossing.
  • v36: crowd ... they take — Properly conveys the specific number shift from singular collective noun to plural narrative verb.
  • v37: the boat ... the boat — Ensures the direct and unvaried repetition of the noun referencing the vessel under stress.
  • v38: in the stern upon the cushion sleeping — Maintains both independent definite articles locking in the physical geography of his rest.
  • v38: Teacher — Translates 'didaskale' literally, reflecting the disciples' address without importing a later Christological title.
  • v38: he himself was... sleeping — Translates the participle organically, refusing to adjudicate the significant dispute over whether this sequence reveals the personal union of two distinct unfeigned natures.
  • v39: Silence, be muzzled — Honors the fierce personification inherent in the raw imperative verbs aimed at chaotic nature.
  • v40: How do you not yet have faith — Utilizes both interrogative particles while strictly following the source-language textual variant 'not yet'.
  • v41: feared a great fear — Translates the stark cognate accusative idiom documenting the disciples' existential reaction directly.
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)