Mark 6

7 translations · read through 12 traditions.

NCB · New Consensus Bible

¹And he went out from there and comes to his hometown, and his disciples follow him. ²And when the Sabbath had come, he began to teach in the synagogue. And many, hearing him, were astonished, saying, “Where did this man get these things? And what is the wisdom that has been given to him, that such mighty works come about by his hands? ³Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him. ⁴And Jesus said to them, “A prophet is not without honor, except in his hometown, and among his relatives, and in his own household.” ⁵And he was not able to do any mighty work there, except that he laid his hands on a few sick people and healed them. ⁶And he marveled because of their unbelief. And he went around the villages in a circuit, teaching. ⁷And he calls the Twelve to himself, and began to send them out two by two, and gave them authority over the unclean spirits. ⁸He commanded them that they should take nothing for the journey except a staff only: no bread, no traveler's bag, no copper in the belt, ⁹but to strap on sandals; and, he said, “do not put on two tunics.” ¹⁰And he said to them, “Wherever you enter a house, stay there until you exit from there. ¹¹And whatever place will not receive you, and they will not listen to you, as you go out from there, shake off the dust that is under your feet as a testimony against them. Truly I say to you, it will be more tolerable for Sodom or Gomorrah on the day of judgment than for that city.” ¹²And they went out and preached that people should repent. ¹³And they were casting out many demons, and were anointing with oil many sick people, and were healing them. ¹⁴King Herod heard of it, for Jesus's name had become well known, and people were saying, “John the Baptizer has been raised from the dead, and because of this, miraculous powers are at work in him.” ¹⁵But others were saying, “He is Elijah.” And others were saying, “He is a prophet, like one of the prophets.” ¹⁶But when Herod heard of it, he said, “John, whom I beheaded—this one himself has been raised from the dead!” ¹⁷For Herod himself had sent and seized John, and bound him in prison on account of Herodias, the wife of his brother Philip, because he had married her. ¹⁸For John had been saying to Herod, “It is not lawful for you to have your brother's wife.” ¹⁹So Herodias held a grudge against him and wanted to kill him, but she was not able; ²⁰for Herod feared John, knowing him to be a righteous and holy man, and he kept him safe. And when he heard him, he was greatly perplexed; yet he heard him gladly. ²¹And a convenient day came when Herod, on his birthday, gave a banquet for his nobles, and for the military commanders, and for the leading men of Galilee. ²²And when the daughter of Herodias herself came in and danced, she pleased Herod and those reclining at table with him. The king said to the girl, “Ask me for whatever you want, and I will give it to you.” ²³And he swore to her, “Whatever you ask of me, I will give it to you, up to half of my kingdom.” ²⁴And she went out and said to her mother, “What should I ask for myself?” And she said, “The head of John the Baptizer.” ²⁵And she came in immediately with haste to the king and asked, saying, “I want you to give me right away, on a platter, the head of John the Baptist.” ²⁶And although the king became deeply grieved, yet because of his oaths and because of those reclining at table, he did not want to refuse her. ²⁷And immediately the king sent an executioner and commanded that his head be brought. And he went and beheaded him in the prison, ²⁸and brought his head on a platter and gave it to the girl, and the girl gave it to her mother. ²⁹And when his disciples heard of it, they came and took up his corpse and laid it in a tomb. ³⁰And the apostles gathered together to Jesus and reported to him all things, both all that they had done and all that they had taught. ³¹And he says to them, “Come away by yourselves privately to a desolate place, and rest a little.” For those coming and those going were many, and they did not even have time to eat. ³²And they went away in the boat to a desolate place by themselves. ³³But the crowds saw them going and recognized them, and they ran there on foot from all the cities, and arrived before them, and came together to him. ³⁴And when he went ashore, Jesus saw a large crowd, and he had compassion on them, because they were like sheep not having a shepherd. And he began to teach them many things. ³⁵And when the hour was already late, his disciples came to him and were saying, “The place is desolate, and the hour is already late; ³⁶send them away, so that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.” ³⁷But he answered and said to them, “You yourselves give them something to eat.” And they say to him, “Shall we go and buy two hundred denarii worth of bread, and give it to them to eat?” ³⁸And he says to them, “How many loaves do you have? Go and see.” And when they found out, they say, “Five, and two fish.” ³⁹And he commanded them to make everyone recline in groups, group by group, upon the green grass. ⁴⁰And they sat down in sections, section by section, by hundreds and by fifties. ⁴¹And taking the five loaves and the two fish, looking up to heaven, he blessed and broke the loaves, and he was giving them to his disciples to set before them; and he divided the two fish among them all. ⁴²And they all ate and were satisfied. ⁴³And they took up twelve baskets full of broken pieces, and also of the fish. ⁴⁴And those who ate the loaves were five thousand men. ⁴⁵And immediately he compelled his disciples to get into the boat and to go ahead to the other side toward Bethsaida, while he himself dismisses the crowd. ⁴⁶And after he had taken leave of them, he went away to the mountain to pray. ⁴⁷And when evening had come, the boat was in the middle of the sea, and he was alone on the land. ⁴⁸And seeing them straining at the oars—for the wind was against them—about the fourth watch of the night he comes to them, walking on the sea, and he was intending to pass by them. ⁴⁹But when they saw him walking on the sea, they thought that it was a ghost, and they cried out; ⁵⁰for they all saw him and were terrified. But immediately he spoke with them and says to them, “Take courage! It is I! Do not be afraid!” ⁵¹And he went up to them into the boat, and the wind ceased. And they were utterly astounded beyond measure within themselves; ⁵²for they did not understand about the loaves, for their heart was hardened. ⁵³And having crossed over to the land, they came to Gennesaret and moored to the shore. ⁵⁴And as they came out of the boat, immediately the people recognized him, ⁵⁵and they ran around that whole region and began to carry about on their mats those who were sick, to wherever they heard he was. ⁵⁶And wherever he would enter—into villages, or into cities, or into the countryside—they would lay the sick in the marketplaces, and would beg him that they might touch just the fringe of his garment; and as many as touched him were healed.

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What the traditions agree on

Several traditions view Christ's blessing and breaking of the loaves as prefiguring the Eucharist, while also understanding the disciples' hardened hearts as demonstrating human spiritual dullness that requires the illuminating grace of the Holy Spirit. Some traditions emphasize that sending the Twelve to preach repentance underscores the necessity of personal conversion, and they typologically interpret the storm-tossed boat as the Church navigating worldly dangers. However, the chapter's… Sign in to read the full consensus →

Where the traditions differ

Jesus's inability to perform miracles in Nazareth demonstrates that human unbelief actively hinders and restricts the manifestation of divine power.
orthodox: AFFIRM; lutheran: DENY; reformed: DENY; methodist: AFFIRM; pentecostal: AFFIRM; restorationist: AFFIRM
Jesus's inability to perform miracles in Nazareth was a deliberate, judicial withholding of his sovereign grace rather than an actual limitation of his power by human unbelief.
orthodox: DENY; lutheran: QUALIFY; reformed: AFFIRM; methodist: DENY; pentecostal: DENY; restorationist: DENY
The apostles' act of anointing the sick with oil establishes the biblical foundation for a perpetual church sacrament.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; reformed: DENY; baptist: DENY; pentecostal: QUALIFY; restorationist: DENY
The apostolic anointing of the sick with oil was a temporary sign-gift rather than a binding, ongoing practice for the post-Pentecost church.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; pentecostal: DENY; restorationist: AFFIRM
The instructions for the Twelve to travel with minimal provisions serve as a normative, ongoing biblical model for vulnerable, itinerant ministry.
anglican: AFFIRM; lutheran: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: DENY
The specific instructions given to the Twelve constitute a 'Limited Commission' restricted to the earthly ministry of Jesus, rather than a universal pattern for the church.
orthodox: DENY; anglican: DENY; lutheran: DENY; baptist: DENY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; restorationist: AFFIRM
The mandate for gospel proclamation inherently includes the ongoing delegated authority to cast out demons and heal the sick.
anglican: QUALIFY; lutheran: QUALIFY; baptist: DENY; pentecostal: AFFIRM; restorationist: DENY
John the Baptist's execution by Herod serves as a prototypical model for the ascetic life and defenseless martyrdom for the truth.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: QUALIFY; anabaptist: QUALIFY
Herod's adherence to his rash oath to execute John the Baptist illustrates that fulfilling an unlawful vow is a wicked violation of the conscience.
anglican: AFFIRM; reformed: AFFIRM; anabaptist: QUALIFY
John the Baptist's death exemplifies the theology of the cross, demonstrating the inevitable worldly hostility toward the faithful preaching of the Law.
lutheran: AFFIRM; anabaptist: QUALIFY
Christ's human experiences in Nazareth and His divine miracles over the sea belong to His single incarnate nature without division.
oriental-orthodox: AFFIRM; lutheran: QUALIFY

How each tradition reads it

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

Catholic

In this chapter, Jesus experiences rejection in his hometown of Nazareth, where the locals take offense at his ordinary family background, limiting his mighty works there. He then formally commissions the Twelve, sending them out in pairs with authority to preach repentance, exorcise demons, and heal the sick by anointing them with oil. The narrative shifts to a retrospective account of the martyrdom of John the Baptist, executed by King Herod due to the machinations of Herodias. Upon the apostles' return, Jesus attempts to withdraw with them, but the crowds follow. Moved by compassion, he teaches them and miraculously feeds five thousand men with five loaves and two fish. Afterward, he compels the disciples into a boat, withdraws to pray, and later walks on the sea to them during a storm, calming the winds and their fears, though their hearts remain hardened regarding the miracle of the loaves. The chapter concludes with widespread healings in Gennesaret, where people are cured simply by touching the fringe of his garment. Reception: Catholic tradition reads this chapter with a strong sacramental, ecclesiological, and Mariological focus. The identification of Jesus as the 'son of Mary' and the mention of his 'brothers' (verse 3) has been a crucial locus for defending the dogma of Mary's perpetual virginity. Here, the Latin and Eastern Catholic traditions exhibit a distinct but complementary approach: following Jerome, the Latin Church has typically understood these 'brothers' as cousins, whereas the Eastern Catholic churches, drawing on Greek Fathers like Epiphanius of Salamis, traditionally identify them as stepbrothers—sons of Joseph from a previous marriage. Both traditions firmly reject that Mary had other biological children. The mission of the Twelve (verses 7-13) is foundational for Catholic sacramental theology. The Council of Trent dogmatically defined that the apostles' action of anointing the sick with oil (verse 13) was an 'insinuation' or foreshadowing of the Sacrament of Extreme Unction (Anointing of the Sick), which was later fully promulgated by the Apostle James. Bede the Venerable's commentary affirms this apostolic practice as the basis for the Church's healing rites. The feeding of the five thousand (verses 30-44) is received as a profound Eucharistic type. Thomas Aquinas, synthesizing the Fathers, notes that Christ's actions—looking to heaven, blessing, breaking, and giving the loaves—prefigure the Last Supper and the Mass, while his mediation of the bread through the disciples prefigures the ministerial priesthood. Finally, the boat on the stormy sea (verses 47-52) is traditionally read as the 'Navis Petri' (the Barque of Peter), representing the Church navigating the turbulent waters of history, sustained only by Christ's presence.

Eastern Orthodox

In Mark 6, the narrative alternates between profound displays of divine authority and stark human rejection. Jesus experiences unbelief in His hometown of Nazareth, which limits His miraculous works there. He then commissions the Twelve, sending them out in pairs to preach repentance, cast out demons, and heal the sick by anointing them with oil. The narrative pauses to recount the martyrdom of John the Baptist at the hands of Herod Antipas, a story of worldly decadence and political weakness resulting in the death of a righteous prophet. Returning to Jesus and the apostles, the chapter describes the miraculous feeding of the five thousand from five loaves and two fish, an event with deeply eucharistic language. The chapter concludes with a theophany as Jesus walks on the sea, calming the disciples' fears despite their hardened hearts, and a summary of His immense healing ministry in Gennesaret, where simply touching His garment brings restoration. Reception: The Eastern Orthodox tradition reads Mark 6 through a deeply liturgical and sacramental lens, seeing the chapter as foundational for several Church mysteries (sacraments). Theophylact of Ohrid emphasizes that Christ’s 'inability' to perform mighty works in Nazareth (verses 5-6) was not a limitation of His divine power, but a testament to the necessity of 'synergia' (cooperation) between divine grace and human free will; human faith is the requisite receptacle for divine action. The apostles' anointing of the sick with oil (verse 13) is recognized by the patristic consensus as the scriptural inception of the Mystery of Holy Unction (Euchelaion), demonstrating that material elements can mediate uncreated divine grace. The martyrdom of John the Baptist (verses 14-29) is understood as the ultimate clash between ascetic holiness and fleshly passions (gluttony, lust, and pride). Furthermore, the healing power flowing from the fringe of Christ's garment (verse 56) strongly affirms the Orthodox theology of matter—that physical reality can be interpenetrated by divine energies, which serves as a Christological defense for the veneration of relics and holy objects.

Oriental Orthodox

Mark 6 weaves a narrative of contrasting responses to Jesus's ministry and authority. It begins with His rejection in His hometown of Nazareth, where familiarity breeds offense. Jesus then commissions the Twelve, sending them out with authority to preach, heal, and cast out demons. The narrative is interrupted by a flashback to the martyrdom of John the Baptist at the hands of Herod Antipas, illustrating the deadly cost of prophetic ministry. The chapter concludes with a sequence of massive nature miracles: Jesus feeds five thousand men from a meager supply of loaves and fishes, walks across the turbulent sea to His terrified disciples, and arrives at Gennesaret, where multitudes eagerly seek physical contact with His garments for healing. Reception: In the Oriental Orthodox tradition, Mark 6 is fundamentally a Christological and sacramental text. For the Miaphysite fathers, the chapter provides crucial evidence for the one united nature of the incarnate Word (mia physis tou theou logou sesarkomene). The narrative seamlessly moves between Jesus being identified by His human trade and family as a 'carpenter' (Mark 6:3) who 'marveled' at human unbelief (Mark 6:6), to the divine Sovereign who multiplies creation (Mark 6:41) and treads upon the waves (Mark 6:48). Severus of Antioch argued against Chalcedonian or Nestorian tendencies to divide these actions into separate 'human' and 'divine' natures; rather, it is the exact same, single incarnate subject who experiences the limitations of Nazareth and who commands the sea. Sacramentally, the chapter establishes key liturgical precedents. The apostolic practice of anointing the sick with oil (Mark 6:13) is recognized as the direct institutional foundation for the Sacrament of Holy Unction. Furthermore, the feeding of the five thousand (Mark 6:41-44) is universally read through a typological and Eucharistic lens. Ephrem the Syrian and later Syriac and Coptic commentators view the blessing, breaking, and the inexhaustible fragments of the loaves as a direct prefiguration of the Eucharist, wherein Christ's body is broken but never diminished.

9 more traditions read this chapter.

Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

¹He went out from there. He came into his own country, and his disciples followed him. ²When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, “Where did this man get these things?” and, “What is the wisdom that is given to this man, that such mighty works come about by his hands? ³Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” So they were offended at him. ⁴Jesus said to them, “A prophet is not without honor, except in his own country, and among his own relatives, and in his own house.” ⁵He could do no mighty work there, except that he laid his hands on a few sick people and healed them. ⁶He marveled because of their unbelief. He went around the villages teaching. ⁷He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. ⁸He commanded them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, ⁹but to wear sandals, and not put on two tunics. ¹⁰He said to them, “Wherever you enter into a house, stay there until you depart from there. ¹¹Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!” ¹²They went out and preached that people should repent. ¹³They cast out many demons, and anointed many with oil who were sick and healed them. ¹⁴King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers are at work in him.” ¹⁵But others said, “He is Elijah.” Others said, “He is a prophet, or like one of the prophets.” ¹⁶But Herod, when he heard this, said, “This is John, whom I beheaded. He has risen from the dead.” ¹⁷For Herod himself had sent out and arrested John and bound him in prison for the sake of Herodias, his brother Philip’s wife, for he had married her. ¹⁸For John had said to Herod, “It is not lawful for you to have your brother’s wife.” ¹⁹Herodias set herself against him and desired to kill him, but she couldn’t, ²⁰for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. ²¹Then a convenient day came when Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. ²²When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, “Ask me whatever you want, and I will give it to you.” ²³He swore to her, “Whatever you ask of me, I will give you, up to half of my kingdom.” ²⁴She went out and said to her mother, “What shall I ask?” She said, “The head of John the Baptizer.” ²⁵She came in immediately with haste to the king and requested, “I want you to give me right now the head of John the Baptizer on a platter.” ²⁶The king was exceedingly sorry, but for the sake of his oaths and of his dinner guests, he didn’t wish to refuse her. ²⁷Immediately the king sent out a soldier of his guard and commanded to bring John’s head; and he went and beheaded him in the prison, ²⁸and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. ²⁹When his disciples heard this, they came and took up his corpse and laid it in a tomb. ³⁰The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. ³¹He said to them, “Come away into a deserted place, and rest awhile.” For there were many coming and going, and they had no leisure so much as to eat. ³²They went away in the boat to a deserted place by themselves. ³³They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. ³⁴Jesus came out, saw a great multitude, and he had compassion on them because they were like sheep without a shepherd; and he began to teach them many things. ³⁵When it was late in the day, his disciples came to him and said, “This place is deserted, and it is late in the day. ³⁶Send them away, that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.” ³⁷But he answered them, “You give them something to eat.” They asked him, “Shall we go and buy two hundred denarii worth of bread and give them something to eat?” ³⁸He said to them, “How many loaves do you have? Go see.” When they knew, they said, “Five, and two fish.” ³⁹He commanded them that everyone should sit down in groups on the green grass. ⁴⁰They sat down in ranks, by hundreds and by fifties. ⁴¹He took the five loaves and the two fish; and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. ⁴²They all ate and were filled. ⁴³They took up twelve baskets full of broken pieces and also of the fish. ⁴⁴Those who ate the loaves were five thousand men. ⁴⁵Immediately he made his disciples get into the boat and go ahead to the other side, to Bethsaida, while he himself sent the multitude away. ⁴⁶After he had taken leave of them, he went up the mountain to pray. ⁴⁷When evening had come, the boat was in the middle of the sea, and he was alone on the land. ⁴⁸Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea; and he would have passed by them, ⁴⁹but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; ⁵⁰for they all saw him and were troubled. But he immediately spoke with them and said to them, “Cheer up! It is I! Don’t be afraid.” ⁵¹He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; ⁵²for they hadn’t understood about the loaves, but their hearts were hardened. ⁵³When they had crossed over, they came to land at Gennesaret and moored to the shore. ⁵⁴When they had come out of the boat, immediately the people recognized him, ⁵⁵and ran around that whole region, and began to bring those who were sick on their mats to where they heard he was. ⁵⁶Wherever he entered—into villages, or into cities, or into the country—they laid the sick in the marketplaces and begged him that they might just touch the fringe of his garment; and as many as touched him were made well.

KJV · King James Version

¹And he went out from thence, and came into his own country; and his disciples follow him. ²And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? ³Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. ⁴But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. ⁵And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. ⁶And he marvelled because of their unbelief. And he went round about the villages, teaching. ⁷And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; ⁸And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: ⁹But be shod with sandals; and not put on two coats. ¹⁰And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. ¹¹And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. ¹²And they went out, and preached that men should repent. ¹³And they cast out many devils, and anointed with oil many that were sick, and healed them. ¹⁴And king Herod heard of him; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do shew forth themselves in him. ¹⁵Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. ¹⁶But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. ¹⁷For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife: for he had married her. ¹⁸For John had said unto Herod, It is not lawful for thee to have thy brother’s wife. ¹⁹Therefore Herodias had a quarrel against him, and would have killed him; but she could not: ²⁰For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. ²¹And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; ²²And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. ²³And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. ²⁴And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. ²⁵And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. ²⁶And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. ²⁷And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, ²⁸And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. ²⁹And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. ³⁰And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. ³¹And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. ³²And they departed into a desert place by ship privately. ³³And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. ³⁴And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things. ³⁵And when the day was now far spent, his disciples came unto him, and said, This is a desert place, and now the time is far passed: ³⁶Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. ³⁷He answered and said unto them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? ³⁸He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. ³⁹And he commanded them to make all sit down by companies upon the green grass. ⁴⁰And they sat down in ranks, by hundreds, and by fifties. ⁴¹And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all. ⁴²And they did all eat, and were filled. ⁴³And they took up twelve baskets full of the fragments, and of the fishes. ⁴⁴And they that did eat of the loaves were about five thousand men. ⁴⁵And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. ⁴⁶And when he had sent them away, he departed into a mountain to pray. ⁴⁷And when even was come, the ship was in the midst of the sea, and he alone on the land. ⁴⁸And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. ⁴⁹But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: ⁵⁰For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid. ⁵¹And he went up unto them into the ship; and the wind ceased: and they were sore amazed in themselves beyond measure, and wondered. ⁵²For they considered not the miracle of the loaves: for their heart was hardened. ⁵³And when they had passed over, they came into the land of Gennesaret, and drew to the shore. ⁵⁴And when they were come out of the ship, straightway they knew him, ⁵⁵And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. ⁵⁶And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.

5 more translations to compare, side by side.

Differences that change the meaning (122)

v1 [grammatical]: translation of verb tense for following — “follow” (KJV, ASV, DARBY, WEBSTER) vs “followed” (WEB, DRC) vs “do” (YLT)
v2 [lexical]: translation of the pronoun indicating 'this man' — “man” (KJV, ASV, DARBY, WEBSTER) vs “get” (WEB) vs “one” (YLT) vs “by all” (DRC)
v3 [lexical]: inclusion of 'also' or phrasing of the negative interrogative — “and are not” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Aren’t” (WEB) vs “also” (DRC)
v3 [lexical]: translation of the verb for being offended or stumbled — “offended at” (WEB, KJV, WEBSTER) vs “in” (ASV, DARBY) vs “being stumbled” (YLT) vs “scandalized in regard of” (DRC)
v4 [stylistic]: (vv 4, 10, 18, 22, 24, 25) to versus unto — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v4 [lexical]: translation of the phrase for being without honor or despised — “honor” (WEBSTER, DRC) vs “honor except” (WEB) vs “without honour but” (KJV) vs “honor save” (ASV) vs “except” (YLT) vs “despised save” (DARBY)
v4 [lexical]: preposition choice for among or in — “among” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “in” (DRC)
v4 [lexical]: translation of 'kin' or 'relatives' and clause ordering — “own kin” (KJV, ASV) vs “kindred” (YLT, WEBSTER) vs “relatives” (WEB) vs “kinsmen” (DARBY) vs “house” (DRC)
v4 [lexical]: preposition choice — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “among” (DRC)
v4 [lexical]: translation of 'house' versus 'kindred' and clause ordering — “house” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “kindred” (DRC)
v6 [lexical]: translation of the verb for wondering or marveling — “wondered” (YLT, DARBY, DRC) vs “marveled” (WEB, WEBSTER) vs “marvelled” (KJV, ASV)
v7 [lexical]: phrasing for 'two by two' or 'two and two' — “and” (KJV, ASV, DARBY, WEBSTER, DRC) vs “by” (WEB, YLT)
v7 [grammatical]: translation of verb tense and inclusion of explicit pronoun — “gave” (KJV, WEBSTER, DRC) vs “he” (WEB, ASV) vs “he was giving” (YLT) vs “to” (DARBY)
v7 [lexical]: translation of the noun for power or authority — “power” (KJV, YLT, DARBY, WEBSTER, DRC) vs “authority” (WEB, ASV)
v8 [grammatical]: translation of the verb for commanding or charging — “He” (WEB, YLT, DARBY, DRC) vs “And commanded” (KJV, WEBSTER) vs “he charged” (ASV)
v8 [lexical]: translation of the noun for journey or way — “their journey save” (KJV, ASV, WEBSTER) vs “except” (WEB) vs “the way except” (YLT) vs “the way” (DARBY) vs “the way but” (DRC)
v8 [lexical]: translation of the nouns for money and wallet — “no money” (KJV, DARBY, WEBSTER) vs “wallet no” (WEB, ASV) vs “brass” (YLT) vs “nor” (DRC)
v8 [lexical]: translation of the noun for purse or belt — “their purse” (WEB, KJV, ASV, WEBSTER, DRC) vs “the girdle” (YLT) vs “belt” (DARBY)
v9 [grammatical]: translation of the participle for wearing shoes — “be shod with” (KJV, DARBY, WEBSTER) vs “to wear” (WEB) vs “to go” (ASV) vs “having been” (YLT) vs “to” (DRC)
v9 [lexical]: translation of the noun for coats or tunics — “coats” (KJV, ASV, YLT, WEBSTER, DRC) vs “tunics” (WEB) vs “body-coats” (DARBY)
v11 [textual]: textual variant between 'whosoever' and 'whatsoever place' — “And whosoever shall” (KJV, DRC) vs “whatsoever place” (ASV, DARBY) vs “Whoever will” (WEB) vs “as many as may” (YLT) vs “whoever” (WEBSTER)
v11 [grammatical]: translation of the negative conjunction — “nor” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “and they” (ASV)
v11 [grammatical]: translation of the temporal clause or participle for departing — “when ye depart thence” (KJV, WEBSTER) vs “as you from there” (WEB) vs “not as go forth” (ASV) vs “going out” (YLT) vs “departing” (DARBY) vs “going forth from” (DRC)
v11 [grammatical]: translation of the prepositional phrase for 'under' — “that is” (WEB, ASV, YLT) vs “under” (KJV, WEBSTER) vs “which is” (DARBY) vs “from” (DRC)
v12 [lexical]: translation of the verb for repenting and 'men' versus 'people' — “men should repent” (KJV, ASV, WEBSTER) vs “people” (WEB) vs “might reform” (YLT) vs “they” (DARBY) vs “do penance” (DRC)
v13 [grammatical]: translation of the verb tense and word order for anointing — “anointed” (KJV, ASV, DARBY, WEBSTER, DRC) vs “many” (WEB) vs “they were anointing” (YLT)
v13 [lexical]: translation of the adjective for sick or infirm — “many that were sick” (KJV, ASV, WEBSTER, DRC) vs “infirm” (YLT, DARBY) vs “who” (WEB)
v14 [lexical]: translation of the phrase for becoming known or spread abroad — “had become known” (WEB, ASV) vs “was spread abroad” (KJV, WEBSTER) vs “became public” (YLT) vs “had become public” (DARBY) vs “made manifest” (DRC)
v14 [grammatical]: translation of the verb for rising and title for Baptist — “Baptizer has” (WEB) vs “Baptist was risen from” (KJV) vs “Baptizer is” (ASV) vs “out of” (YLT) vs “is among” (DARBY) vs “had” (WEBSTER) vs “is again” (DRC)
v15 [textual]: variant inclusion of conjunction and spelling of Elijah — “Elijah” (WEB, ASV, YLT, WEBSTER) vs “Elias And” (KJV, DARBY) vs “But” (DRC)
v17 [grammatical]: translation of the conjunction for 'because' or 'for' — “Philip’s wife for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
v18 [grammatical]: pronoun phrasing for 'you' or 'for thee' — “for thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “to” (YLT)
v18 [grammatical]: translation of the article versus possessive pronoun — “thy brother’s” (KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY) vs “your” (WEB)
v19 [lexical]: translation of the verb for desiring or wanting — “desired to kill” (WEB, ASV) vs “would have killed” (KJV, WEBSTER) vs “was willing to kill” (YLT) vs “wished to kill” (DARBY) vs “was desirous to put” (DRC)
v19 [grammatical]: translation of the conjunction and phrasing of inability — “but she could not” (KJV, WEBSTER) vs “and” (ASV, DARBY) vs “couldn’t” (WEB) vs “and was able” (YLT) vs “to death and” (DRC)
v20 [grammatical]: phrasing of the subordinate clause versus infinitive for 'that he was' — “that he was” (WEB, KJV, ASV, DARBY, WEBSTER) vs “him” (YLT) vs “him to be” (DRC)
v20 [lexical]: translation of the verb for keeping or observing — “kept” (WEB, ASV, DARBY, DRC) vs “observed” (KJV, WEBSTER) vs “was keeping watch over” (YLT)
v20 [grammatical]: syntax of the participle and phrasing for being safe — “and when he” (KJV, WEBSTER, DRC) vs “safe” (WEB, ASV) vs “having” (YLT) vs “safe having” (DARBY)
v20 [grammatical]: participle versus finite verb for hearing — “he” (WEB, ASV, DRC) vs “heard” (KJV, DARBY, WEBSTER) vs “hearing” (YLT)
v20 [lexical]: translation of the adverb for gladly or willingly — “gladly” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “willingly” (DRC)
v21 [lexical]: preposition choice for making a supper — “to” (KJV, ASV, YLT, DARBY, WEBSTER) vs “for” (WEB, DRC)
v21 [lexical]: translation of the nouns for nobles and officers — “lords high captains” (KJV, WEBSTER) vs “nobles the officers” (WEB) vs “and the” (ASV) vs “great men” (YLT) vs “grandees” (DARBY) vs “birthday for the princes” (DRC)
v22 [grammatical]: participle versus finite verb for coming in — “herself” (WEB, ASV) vs “came” (KJV, WEBSTER) vs “having come” (YLT, DARBY) vs “had come” (DRC)
v22 [lexical]: translation of the phrase for those sitting at the table — “them that sat” (KJV, WEBSTER) vs “those sitting” (WEB) vs “at meat” (ASV) vs “those reclining at meat” (YLT) vs “those were” (DARBY) vs “were at table” (DRC)
v22 [lexical]: (vv 22, 28) translation of the noun for young woman or damsel — “damsel” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “young lady” (WEB)
v22 [lexical]: phrasing for 'whatever you want' — “whatsoever thou wilt” (KJV, ASV, DARBY) vs “whatever” (YLT, WEBSTER) vs “whatever you want” (WEB) vs “what” (DRC)
v22 [grammatical]: syntax of the pronoun for giving — “it thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “to you” (WEB) vs “to” (YLT)
v23 [stylistic]: swore to versus sware unto — “swore to” (WEB, DARBY, WEBSTER, DRC) vs “sware unto” (KJV, ASV) vs “to” (YLT)
v23 [stylistic]: whatever versus whatsoever — “Whatsoever thou shalt” (KJV, ASV, DARBY, DRC) vs “Whatever you” (WEB) vs “Whatever mayest” (YLT) vs “Whatever” (WEBSTER)
v23 [grammatical]: phrasing for 'up to' or 'unto' — “to” (YLT, DARBY, WEBSTER) vs “it thee unto the” (KJV, ASV) vs “you up to” (WEB) vs “though it be” (DRC)
v24 [grammatical]: participle versus finite verb for going out — “out” (WEB, ASV, DARBY) vs “went forth and” (KJV, WEBSTER) vs “having gone” (YLT) vs “was gone out” (DRC)
v24 [grammatical]: auxiliary verb choice for shall or should — “shall” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “should” (DARBY)
v24 [lexical]: translation of the title for Baptist or Baptizer — “Baptist” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Baptizer” (WEB, ASV)
v25 [grammatical]: participle phrasing versus single verb for asking or requesting — “and asked saying” (KJV, ASV, WEBSTER) vs “she” (YLT, DARBY, DRC) vs “requested” (WEB)
v25 [lexical]: translation of the phrase for 'immediately' or 'want you to' — “forthwith” (ASV, DRC) vs “want you to” (WEB) vs “will that thou” (KJV) vs “mayest” (YLT) vs “desire” (DARBY) vs “shouldst” (WEBSTER)
v25 [lexical]: translation of the title for Baptist and noun for platter — “Baptist” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Baptizer on a platter” (WEB)
v28 [lexical]: preposition choice for in or on a platter — “in” (KJV, WEBSTER, DRC) vs “on” (WEB, ASV) vs “upon” (YLT, DARBY)
v28 [lexical]: translation of the noun for dish or platter — “dish” (DARBY, WEBSTER, DRC) vs “platter” (WEB, ASV) vs “charger” (KJV) vs “plate” (YLT)
v28 [grammatical]: implicit versus explicit verb for giving — “damsel gave” (KJV, ASV, DARBY, WEBSTER, DRC) vs “young lady” (WEB) vs “did give” (YLT)
v29 [lexical]: translation of the noun for corpse or body — “corpse” (WEB, KJV, ASV, YLT, WEBSTER) vs “body” (DARBY, DRC)
v30 [lexical]: translation of the verb for assembling or gathering — “to” (WEB) vs “gathered themselves together unto” (KJV) vs “gather” (ASV) vs “are” (YLT) vs “are to” (DARBY) vs “assembled to” (WEBSTER) vs “coming” (DRC)
v30 [grammatical]: phrasing for telling or relating — “they” (WEB, ASV, YLT) vs “and told” (KJV, WEBSTER) vs “they related to” (DARBY) vs “related to” (DRC)
v31 [textual]: textual variant between said and saith — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “said unto” (KJV) vs “saith” (ASV)
v31 [lexical]: (vv 31, 32) translation of the adjective for desert or deserted — “desert” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “deserted” (WEB)
v31 [lexical]: translation of the phrase for a little while — “a while” (KJV, ASV, WEBSTER) vs “little” (YLT, DARBY, DRC) vs “awhile” (WEB)
v31 [grammatical]: translation of the pronoun or phrase for 'many' coming and going — “there were many” (WEB, KJV, ASV, WEBSTER, DRC) vs “those” (YLT, DARBY)
v33 [textual]: variant inclusion of 'the multitudes', 'the people', or 'many' — “And the people” (KJV, ASV, WEBSTER) vs “They” (WEB, DRC) vs “multitudes” (YLT) vs “many” (DARBY)
v33 [lexical]: translation of the verb for going or departing — “going” (WEB, ASV, DARBY) vs “departing” (KJV, WEBSTER) vs “going away” (YLT, DRC)
v34 [lexical]: translation of the phrase for the great multitude or crowd — “a great multitude” (WEB, ASV, YLT, DRC) vs “much people” (KJV) vs “a great crowd” (DARBY) vs “many” (WEBSTER)
v34 [lexical]: translation of the verb for having compassion — “he had” (WEB, ASV, DRC) vs “was moved with” (KJV, YLT, WEBSTER) vs “he” (DARBY)
v34 [lexical]: preposition choice for on or toward — “on” (WEB, ASV, YLT, DRC) vs “toward” (KJV) vs “for” (DARBY) vs “towards” (WEBSTER)
v34 [stylistic]: as versus like — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
v34 [grammatical]: translation of the negative participle for 'not having' or 'without' — “not having” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “without” (WEB)
v35 [grammatical]: participle versus finite verb for coming near — “to” (WEB, WEBSTER, DRC) vs “came unto” (KJV, ASV) vs “having come near to” (YLT) vs “coming to” (DARBY)
v35 [lexical]: translation of the noun for hour or time — “it” (WEB, DARBY) vs “now the time” (KJV, WEBSTER) vs “hour” (YLT, DRC) vs “day” (ASV)
v36 [lexical]: translation of the phrase for 'round about' or 'surrounding' — “and” (WEB, KJV, WEBSTER) vs “round about” (ASV) vs “they may” (YLT) vs “around” (DARBY) vs “towns they may” (DRC)
v37 [grammatical]: translation of the verb for saying or asking — “to” (YLT, DARBY, WEBSTER) vs “say unto” (KJV, ASV) vs “asked” (WEB) vs “said to” (DRC)
v37 [grammatical]: syntax for going and buying — “Shall we go and” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Having gone away may” (YLT) vs “Let us” (DRC)
v37 [lexical]: translation of the currency term — “denarii worth” (WEB, DARBY) vs “pennyworth of bread” (KJV, WEBSTER) vs “shillings worth” (ASV) vs “denaries worth loaves” (YLT) vs “pence” (DRC)
v38 [grammatical]: (vv 38, 50) translation of the verb for saying — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
v38 [lexical]: (vv 38, 43) translation of the plural or collective noun for fish — “fishes” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “fish” (WEB)
v39 [lexical]: translation of the verb for commanding or ordering — “commanded” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “ordered” (DARBY)
v41 [grammatical]: participle versus finite verb for looking up — “fishes he looked” (KJV, WEBSTER) vs “looking” (DARBY, DRC) vs “fish and looking” (WEB) vs “and looking” (ASV) vs “having” (YLT)
v41 [grammatical]: inclusion of conjunction or pronoun — “he” (WEB, ASV, YLT, DARBY, DRC) vs “and” (KJV, WEBSTER)
v41 [stylistic]: archaic strong verb form broke versus brake — “broke” (WEB, DARBY, WEBSTER, DRC) vs “brake” (KJV, ASV, YLT)
v41 [textual]: variant inclusion of the possessive pronoun for disciples — “his” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “the” (ASV)
v41 [grammatical]: translation of the purpose clause for setting before — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that they may” (YLT) vs “that they might” (DARBY)
v42 [grammatical]: auxiliary verb phrasing for eating — “ate” (WEB, ASV, DARBY, WEBSTER) vs “eat” (KJV, YLT) vs “did” (DRC)
v42 [lexical]: translation of the verb for being filled or satisfied — “were filled” (WEB, KJV, ASV, YLT) vs “satisfied” (DARBY, WEBSTER) vs “had their fill” (DRC)
v45 [lexical]: translation of the adverb for immediately or straightway — “Immediately” (WEB, YLT, DARBY, WEBSTER, DRC) vs “And straightway” (KJV, ASV)
v45 [lexical]: translation of the verb for compelling or making — “constrained” (KJV, ASV, YLT, WEBSTER) vs “made” (WEB) vs “compelled” (DARBY) vs “obliged” (DRC)
v45 [lexical]: translation of the conjunction for while or until — “while” (WEB, KJV, ASV, DARBY, WEBSTER) vs “till” (YLT) vs “whilst” (DRC)
v45 [grammatical]: syntax and translation of sending away or dismissing — “sent away” (KJV, WEBSTER) vs “himself” (WEB) vs “himself sendeth” (ASV) vs “may let” (YLT) vs “sends” (DARBY) vs “dismissed” (DRC)
v45 [lexical]: translation of the noun for multitude or crowd — “multitude away” (WEB, ASV, YLT) vs “people” (KJV, WEBSTER, DRC) vs “crowd away” (DARBY)
v46 [lexical]: translation of the verb for departing or going to the mountain — “the” (ASV, DARBY) vs “went up the” (WEB) vs “departed into a” (KJV) vs “went away to the” (YLT) vs “to” (WEBSTER) vs “went up to the” (DRC)
v47 [lexical]: (vv 47, 51) translation of the noun for boat or ship — “boat” (WEB, ASV, YLT, WEBSTER) vs “ship” (KJV, DARBY, DRC)
v47 [lexical]: translation of the noun for middle or midst — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
v47 [grammatical]: phrasing of the explicit pronoun for himself or he — “he” (KJV, ASV, YLT, DARBY, WEBSTER) vs “was” (WEB) vs “himself” (DRC)
v47 [stylistic]: (vv 47, 48, 49) on versus upon — “on” (WEB, KJV, ASV, WEBSTER, DRC) vs “upon” (YLT, DARBY)
v48 [grammatical]: (vv 48, 49) participle versus finite verb for seeing — “Seeing” (WEB, ASV, DARBY, DRC) vs “And he saw” (KJV, YLT, WEBSTER)
v48 [lexical]: translation of the verb for toiling or laboring — “distressed” (WEB, ASV) vs “toiling” (KJV, WEBSTER) vs “labouring” (DARBY, DRC) vs “harassed” (YLT)
v48 [lexical]: translation of the adjective for contrary or against — “to” (WEB, DARBY, WEBSTER) vs “contrary unto” (KJV, ASV) vs “against” (YLT, DRC)
v48 [grammatical]: translation of the verb for coming — “cometh unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “came to” (WEB) vs “doth come to” (YLT) vs “comes to” (DARBY)
v49 [lexical]: translation of the verb for supposing or thinking — “that” (WEB, ASV) vs “they supposed” (KJV, WEBSTER) vs “thought” (YLT, DRC) vs “thought that” (DARBY)
v49 [lexical]: translation of the noun for ghost or spirit — “was ghost” (WEB, ASV) vs “had been a spirit” (KJV, WEBSTER) vs “was an apparition” (DARBY, DRC) vs “to be an apparition” (YLT)
v50 [textual]: variant for conjunction and adverb at the start of the verse — “And immediately” (KJV, YLT, DARBY, WEBSTER, DRC) vs “But” (WEB, ASV)
v50 [lexical]: translation of the verb for speaking or talking — “talked” (KJV, WEBSTER) vs “spoke” (DARBY, DRC) vs “immediately spoke” (WEB) vs “straightway spake” (ASV) vs “spake” (YLT)
v50 [lexical]: translation of the phrase for not being afraid — “be not afraid” (KJV, ASV, DARBY, WEBSTER) vs “Don’t” (WEB) vs “am he” (YLT) vs “fear ye” (DRC)
v51 [lexical]: translation of the verb for ceasing or falling — “ceased” (WEB, KJV, ASV, WEBSTER, DRC) vs “lulled” (YLT) vs “fell” (DARBY)
v52 [textual]: variant conjunction for 'for' or 'but' — “for” (KJV, YLT, DARBY, WEBSTER, DRC) vs “but” (WEB, ASV)
v52 [lexical]: translation of the verb for hardening or blinding — “heart was hardened” (KJV, ASV, DARBY, WEBSTER) vs “hearts were” (WEB) vs “hath been hard” (YLT) vs “blinded” (DRC)
v53 [lexical]: preposition choice for arriving at land — “to” (WEB, ASV, DARBY) vs “into the” (KJV, WEBSTER, DRC) vs “upon” (YLT)
v53 [lexical]: prepositional phrasing and spelling variant for Gennesaret — “of Gennesaret” (KJV, YLT, DARBY, WEBSTER) vs “at” (WEB) vs “unto” (ASV) vs “Genezareth” (DRC)
v53 [lexical]: translation of the verb for drawing to shore or mooring — “drew to” (KJV, YLT, WEBSTER) vs “moored” (WEB, ASV) vs “made” (DARBY) vs “set” (DRC)
v55 [grammatical]: participle versus finite verb for running through the region — “And ran through” (KJV, WEBSTER) vs “around” (WEB) vs “round about” (ASV) vs “having run about all” (YLT) vs “they” (DARBY) vs “running” (DRC)
v55 [grammatical]: verb tense for hearing — “heard” (WEB, KJV, ASV, WEBSTER, DRC) vs “were hearing that” (YLT) vs “that” (DARBY)
v56 [stylistic]: wherever versus whithersoever — “Wherever” (WEB, YLT, DARBY) vs “And whithersoever” (KJV, WEBSTER, DRC) vs “wheresoever” (ASV)
v56 [grammatical]: phrasing of entering or going into — “entered into” (KJV, ASV, DARBY, WEBSTER) vs “entered—into” (WEB) vs “was going to” (YLT) vs “towns or into” (DRC)
v56 [lexical]: translation of the verb for begging or beseeching — “besought” (KJV, ASV, DARBY, WEBSTER, DRC) vs “begged” (WEB) vs “were calling upon” (YLT)
v56 [grammatical]: auxiliary verb choice for might or may — “might” (KJV, ASV, DARBY, WEBSTER, DRC) vs “just” (WEB) vs “may” (YLT)
v56 [lexical]: translation of the noun for border or hem — “border” (KJV, ASV, WEBSTER) vs “fringe” (WEB, YLT) vs “hem” (DARBY, DRC)
v56 [lexical]: translation of the verb for being made whole or healed — “made whole” (KJV, ASV, DRC) vs “healed” (DARBY, WEBSTER) vs “well” (WEB) vs “saved” (YLT)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). The provided Greek text aligns closely with the Byzantine / Majority Text or Textus Receptus tradition.

Divine names: no distinct divine name tagged in this chapter.

Also consulted, but not counted in the consensus

Academic textual-historical analysis

The narrative details a sequence of alternating rejections and displays of authority. Jesus is rejected in his hometown (vv. 1-6) and subsequently commissions the Twelve for itinerant ministry with specific travel instructions (vv. 7-13). The narrative flow is then interrupted by an extended flashback detailing the execution of John the Baptist by Herod (vv. 14-29). Following the disciples' return (v. 30), the text presents a series of nature and healing miracles: the feeding of the five thousand in the wilderness (vv. 31-44), Jesus walking on the sea to his distressed disciples (vv. 45-52), and widespread healings at Gennesaret (vv. 53-56). The chapter structurally links Jesus' expanding public profile with the disciples' growing incomprehension.

Jewish interpretation

The narrative recounts Jesus teaching in a synagogue on the Sabbath in his hometown, where he faces skepticism from those who know his family. It describes his commissioning of twelve disciples, sending them out with strict limitations on what they can carry, and their subsequent preaching and healing. The text interrupts this sequence to narrate the execution of John the Baptist by King Herod, sparked by John's condemnation of Herod's marriage to his brother's wife. The chapter concludes with accounts of miraculous provision of food for a multitude, Jesus walking on the sea, and crowds bringing the sick to touch the fringe of his garment for healing.

Latter-day Saint

The chapter narrates Jesus's rejection in His hometown of Nazareth, the commissioning and sending of the Twelve Apostles to preach and heal, the imprisonment and execution of John the Baptist by Herod, the miraculous feeding of the five thousand, Jesus walking on the Sea of Galilee, and widespread healings in Gennesaret. The text highlights both the supreme power of Christ over nature and sickness, and the recurring theme of unbelief or lack of understanding among both His hometown acquaintances and His closest disciples.

Jehovah's Witnesses

Mark 6 recounts Jesus' return to his hometown, where he is rejected by his former neighbors who know his family and his secular trade (vv. 1-6). He sends the twelve apostles out in pairs to preach repentance and heal, providing specific instructions for their journey (vv. 7-13). The narrative flashes back to the martyrdom of John the Baptizer by King Herod, prompted by John's condemnation of Herod's marriage (vv. 14-29). Upon the apostles' return, Jesus seeks to give them rest in an isolated place, but is moved by pity for the pursuing crowds, whom he teaches and miraculously feeds (vv. 30-44). The chapter concludes with Jesus walking on the Sea of Galilee and healing the sick in Gennesaret (vv. 45-56).

Translation choices the NCB made (35)

v1: follow — Accurately translates the historical present tense of the Greek verbs exactly as written, preserving narrative immediacy.
v2: this man — Supplies the implied substantive 'man' for the masculine demonstrative pronoun in contemporary English.
v3: took offense at — Modernizes the idiom for the Greek verb skandalizo while accurately conveying the emotional barrier.
v4: without honor — Accurately and literally translates the alpha-privative adjective atimos.
v4: household — Standard modern translation for oikia denoting the immediate domestic family.
v5: was not able to do any mighty work — The rendering makes a deliberate choice to strictly translate the verb edunato as 'was not able,' listing the theological alternatives that are disputed among traditions rather than adding explanatory glosses.
v6: marveled — Standard dignified English rendering for thaumazo.
v7: authority — The rendering makes a deliberate choice to literally translate exousia as 'authority', leaving unstated whether this establishes an ongoing mandate or a restricted one, an issue disputed among traditions.
v8: take nothing for the journey — The rendering makes a deliberate choice to translate the command plainly, without clarifying its temporal scope, which is disputed among traditions.
v8: belt — Zone literally refers to the belt or sash historically used to hold coins.
v9: to strap on — Translates the participle hypodedemenous dynamically while maintaining the action of donning footwear.
v10: enter / exit — Preserves the Greek inclusio/antonymic wordplay between eiselthēte and exelthēte.
v11: And whatever place — Follows the provided Greek source text reading of 'hos an topos'.
v12: people should repent — Translates the general implied subject of metanoosin and standard meaning of the verb.
v13: were anointing with oil — The rendering makes a deliberate choice to state the continuous historical action natively (imperfect tense), avoiding sacramental or non-sacramental interpretive glosses, which are disputed among traditions.
v14: had become well known — Accurately conveys phaneron egeneto in contemporary phrasing.
v15: But... Elijah — Reflects the standard Greek text displaying the conjunction 'de' and the standard modern English spelling for the prophet.
v18: your brother's — Modernizes the second-person singular possessive form for contemporary English.
v19: wanted to kill — Standard modern translation of ēthelen.
v20: gladly — Accurately conveys the adverb hēdeōs.
v22: girl — Korasiō simply denotes a young girl or maiden in contemporary terms.
v26: because of his oaths — The rendering makes a deliberate choice to translate 'dia tous horkous' literally, remaining neutral on the theological implications of unlawful oaths, which is disputed among traditions.
v27: executioner — Spekoulatora refers to a military scout or guard who frequently functioned as an executioner.
v27: went and beheaded him in the prison — The rendering makes a deliberate choice to narrate the execution historically without embedding any theological typologies, which are disputed among traditions.
v30: and reported — Conveys the official, informative nature of apēngeilan.
v31: desolate — Erēmon denotes a solitary, unpopulated place rather than necessarily an arid desert climate.
v33: the crowds — Translates hoi ochloi per the provided source text.
v34: like — Standard modern English comparative function for hōs.
v41: broke — Modernizes the archaic strong verb form 'brake'.
v42: were satisfied — Chortazō strongly implies being fully satiated and fed to contentment.
v45: dismisses — Accurately reflects the historical present tense of apoluei.
v48: he was intending to pass by them — The rendering makes a deliberate choice to translate 'ēthelen parelthein' as 'was intending to pass by them,' avoiding an overt typological gloss on the theophany, which is disputed among traditions.
v49: was a ghost — Phantasma strictly denotes a specter, phantom, or ghost.
v52: for — Follows the Greek source text inclusion of the causal particle gar rather than alla.
v56: Wherever — Modernizes archaic directional vocabulary.

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)