ManyBibles

Mark 8

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1In those days, again there was a large crowd, and they did not have anything to eat; Jesus called his disciples to himself and said to them, 2"I have compassion on the crowd, because they have stayed with me now three days and do not have anything to eat. 3And if I send them away fasting to their homes, they will faint on the way, for some of them have come from far away." 4And his disciples answered him, "From where could one satisfy these people with bread here in the desert?" 5And he asked them, "How many loaves do you have?" And they said, "Seven." 6And he commanded the crowd to sit down on the ground, and taking the seven loaves, having given thanks, he broke them and was giving them to his disciples so that they might set them before them; and they set them before the crowd. 7And they had a few small fish; and having blessed them, he commanded these also to be set before them. 8And they ate and were filled, and they took up a surplus of fragments, seven baskets. 9Now the ones eating were about four thousand; and he sent them away. 10And immediately stepping into the boat with his disciples, he came to the district of Dalmanutha. 11And the Pharisees came out and began to argue with him, seeking from him a sign from heaven, testing him. 12And sighing deeply in his spirit, he says, "Why does this generation seek a sign? Truly I tell you, if a sign will be given to this generation!" 13And leaving them, stepping back into the boat, he went away to the other side. 14And they forgot to take loaves, and except for one loaf they had nothing with themselves in the boat. 15And he was warning them, saying, "See, watch out for the leaven of the Pharisees and the leaven of Herod." 16And they were reasoning with one another, saying, "It is because we have no loaves." 17And knowing this, Jesus says to them, "Why do you reason that it is because you have no loaves? Do you not yet perceive nor understand? Do you still have your heart hardened? 18Having eyes, do you not see? And having ears, do you not hear? And do you not remember? 19When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?" They say to him, "Twelve." 20"And when the seven for the four thousand, how many basketfuls of fragments did you take up?" And they say to him, "Seven." 21And he was saying to them, "How do you not yet understand?" 22And they come to Bethsaida. And they bring to him a blind man and beg him that he might touch him. 23And taking hold of the hand of the blind man, he led him out of the village, and having spit on his eyes, laying his hands on him, he was questioning him, "Do you see anything?" 24And having looked up, he said, "I behold people, for as trees I see them walking." 25Then again he laid his hands on his eyes, and he saw clearly, and was restored, and was looking at everything clearly. 26And he sent him away to his house, saying, "Neither enter into the village, nor tell anyone in the village." 27And Jesus went out, and his disciples, to the villages of Caesarea Philippi. And on the way he was questioning his disciples, saying to them, "Who do people say that I am?" 28And they told him, saying, "John the Baptist; and others, Elijah; but others, one of the prophets." 29And he asked them, "But you, who do you say that I am?" And answering, Peter says to him, "You are the Christ." 30And he strictly warned them that they should tell no one about him. 31And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. 32And he was speaking the word openly. And taking him aside, Peter began to rebuke him. 33But turning around and seeing his disciples, he rebuked Peter and says, "Get behind me, Satan! Because you do not have in mind the things of God, but the things of men." 34And calling the crowd to himself with his disciples, he said to them, "If anyone wants to come after me, let him deny himself, and take up his cross, and follow me. 35For whoever wants to save his life will lose it; but whoever will lose his life for my sake and for the gospel's will save it. 36For what does it profit a person to gain the whole world and forfeit his life? 37For what will a person give in exchange for his life? 38For whoever is ashamed of me and of my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him, when he comes in the glory of his Father with the holy angels."

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What the traditions agree on

All traditions universally affirm that Peter confesses Jesus as the Christ, that Jesus subsequently teaches he must suffer, be rejected, be killed, and rise again—prompting Peter to rebuke him—and that anyone who wishes to follow him must deny themselves, take up their cross, and lose their life. It is also affirmed that Jesus feeds four thousand people, warns his disciples about the misunderstood leaven of the Pharisees and Herod, heals a blind man in Bethsaida through a two-stage physical… Sign in to read the full consensus →

Held by most, but not all

  • The Pharisees seek a sign from heaven, and Jesus states no sign will be given to this generation. (7 affirm)
  • The two-stage healing of the blind man serves as a literary and theological parallel to the disciples' partial spiritual understanding of Jesus's identity and mission. (7 affirm)
  • The progressive healing of the blind man is used as a model for the gradual spiritual illumination of the human soul. (5 affirm)

Where the traditions differ

  • The feeding of the four thousand is a Eucharistic type, with the seven loaves representing the grace of the Holy Spirit.

    catholic: AFFIRM; anglican: QUALIFY

  • The leaven of the Pharisees signifies false doctrine, hypocrisy, and human tradition that corrupt spiritual perception.

    anglican: QUALIFY; reformed: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; restorationist: AFFIRM

  • Peter's attempt to deter Jesus from the cross is interpreted as a direct temptation from Satan, demonstrating how spiritual opposition can manifest through natural affections.

    orthodox: AFFIRM; anglican: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM

  • The command to take up the cross demands active mortification of the carnal will and rigorous ascetic self-denial.

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

  • Taking up the cross is applied vocationally to enduring the unavoidable suffering that naturally arises from confessing Christ in the world, rather than to self-chosen asceticism.

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

  • Taking up the cross signifies the concrete endurance of persecution, including martyrdom, nonresistance, and the absolute rejection of worldly conformity.

    oriental-orthodox: QUALIFY; baptist: QUALIFY; anabaptist: AFFIRM

  • The warning about gaining the world but losing the soul is used as an evangelistic appeal to prioritize eternal salvation over earthly wealth.

    reformed: QUALIFY; baptist: AFFIRM; adventist: AFFIRM

How each tradition reads it

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

Catholic

In Mark 8, Jesus performs a second miraculous feeding, this time of four thousand people, which occurs in a predominantly Gentile region, signaling the expansion of his mission. Following a confrontation with the Pharisees who demand a sign, Jesus warns his spiritually dull disciples about the 'leaven' of the Pharisees and Herod. He then heals a blind man at Bethsaida in a unique, two-stage process. This physical healing serves as a narrative pivot to the disciples' spiritual sight: Peter confesses Jesus as the Christ at Caesarea Philippi. However, Peter's sight remains incomplete; when Jesus explicitly predicts his impending suffering, rejection, and death, Peter rebukes him. Jesus severely rebukes Peter in return, identifying his mindset with Satan's, and proceeds to teach the crowds and disciples that following the Son of Man requires taking up one's cross, denying oneself, and losing one's life to save it. Reception: The Catholic tradition, drawing on both Latin and Eastern sources, receives Mark 8 as a profound catechesis on the Eucharist, spiritual illumination, and the theology of the Cross. The feeding of the four thousand (vv. 1-9) is read sacramentally; the verbs Jesus uses—taking, giving thanks, breaking, and giving—are recognized as the foundational actions of the Eucharistic liturgy. Byzantine commentators widely received in the Eastern Catholic churches, such as Theophylact of Ochrid, join Latin Fathers like Bede in seeing the seven loaves as a type for the sevenfold grace of the Holy Spirit that sustains the Church. The two-stage healing of the blind man (vv. 22-26) is highly significant in Catholic exegesis. Bede interprets it as a model for the gradual enlightenment of faith, moving from the shadows of the Old Law to the clarity of the Gospel, and mirroring the disciples' own spiritual progression. Peter sees enough to confess Jesus as the Christ (v. 29) but remains blind to the necessity of the Passion (v. 32). Furthermore, Catholic apologetics and historical exegesis have long noted that Mark's Gospel lacks the 'Keys to the Kingdom' blessing found in Matthew's account of this confession. Following John Chrysostom, the tradition explains this by pointing to Peter's humility as the authoritative source behind Mark's Gospel; Peter instructed Mark to omit his supreme exaltation but explicitly retain his severe failure and Christ's rebuke (v. 33). Finally, the call to self-denial and the cross (vv. 34-38) is the bedrock of Catholic ascetical theology. Latin mystics like John of the Cross center their doctrine of the active purification of the senses and spirit on Christ's command to lose one's life, a reading entirely harmonious with the Eastern Catholic monastic emphasis on *praxis* (ascetic struggle) as the necessary prerequisite for *theoria* (vision of God).

Eastern Orthodox

In Mark 8, the narrative pivots from Jesus' Galilean ministry toward his ultimate journey to Jerusalem. The chapter begins with a second miraculous feeding, this time of four thousand in a gentile-adjacent region, followed by a confrontation with Pharisees demanding a sign. A sequence concerning spiritual blindness follows, highlighted by the disciples' failure to understand the significance of the leaven and the loaves. This culminates in the unique, two-stage healing of a blind man at Bethsaida. The turning point of the Gospel occurs at Caesarea Philippi: Peter confesses Jesus as the Christ, but Jesus immediately introduces the necessity of the Son of Man's suffering, death, and resurrection. When Peter rebukes him, Jesus issues a severe counter-rebuke, identifying Peter's resistance to the cross as Satanic. The chapter concludes with Jesus teaching the crowd and disciples that following him requires radical self-denial, taking up one's cross, and being willing to lose one's life to save it. Reception: Eastern Orthodox tradition reads Mark 8 through the interconnected lenses of spiritual illumination, the mystery of the Cross, and ascetic struggle. The two-stage healing of the blind man at Bethsaida (vv. 22-25) is prominently highlighted by Byzantine commentators like Theophylact of Ohrid as a paradigm for the gradual nature of spiritual illumination (photismos). Just as the man first sees 'men as trees walking' before gaining clear sight, the disciples—and by extension, the faithful—progress from partial understanding to full enlightenment, a process requiring Christ's repeated touch. The material means of healing (spittle and touch) affirm the incarnational principle that divine grace is mediated through physical realities. Peter's confession of Christ (v. 29) is celebrated, but his subsequent rebuke (vv. 32-33) serves as a crucial patristic warning against a 'theology of glory' that rejects divine kenosis (self-emptying). Theophylact notes that human reasoning recoils at the Passion, but Christ's sharp rebuke demonstrates that the path of the Cross is the singular, non-negotiable will of God. The closing verses on self-denial (vv. 34-38) form the bedrock of Orthodox ascetic theology, where 'taking up the cross' is understood not merely as enduring passive suffering, but as the active, synergistic mortification of the passions required for theosis.

Oriental Orthodox

In its narrative context, Mark 8 serves as a pivotal transition in the Gospel. Jesus feeds four thousand people in Gentile territory, disputes with Pharisees demanding a sign, and warns His disciples about the 'leaven' of the Pharisees and Herod, though the disciples misunderstand. After a two-stage healing of a blind man at Bethsaida, the narrative reaches a climax at Caesarea Philippi. Here, Peter confesses Jesus as the Christ. Jesus immediately redefines this messianic role by predicting His suffering, rejection, death, and resurrection. When Peter objects, Jesus sharply rebukes him, followed by a public teaching that anyone who wishes to follow Him must take up their cross and lose their life to save it. Reception: The Oriental Orthodox tradition reads Mark 8 as a critical locus for its miaphysite Christology, emphasizing the absolute unity of the incarnate Word. For the Alexandrian and Antiochene Fathers of this communion, the chapter perfectly demonstrates the 'one incarnate nature of God the Word.' The identical 'I' who performs the deeply divine acts of multiplying loaves (verses 1-9) and restoring sight (verses 22-25) is the same 'I' who asks 'Who do men say that I am?' (verse 27) and who prophesies His own suffering and death (verse 31). Figures like Cyril of Alexandria and Severus of Antioch utilized this narrative continuity to reject any division of Christ into two separate subjects (one who works miracles and another who suffers). Furthermore, Peter's confession (verse 29) is celebrated as the bedrock recognition of the incarnate Lord, while Christ's subsequent rebuke of Peter (verse 33) reinforces that the Word willingly and necessarily embraced suffering in His own flesh to achieve human salvation.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself and said to them, 2“I have compassion on the multitude, because they have stayed with me now three days and have nothing to eat. 3If I send them away fasting to their home, they will faint on the way, for some of them have come a long way.” 4His disciples answered him, “From where could one satisfy these people with bread here in a deserted place?” 5He asked them, “How many loaves do you have?” They said, “Seven.” 6He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them and gave them to his disciples to serve, and they served the multitude. 7They also had a few small fish. Having blessed them, he said to serve these also. 8They ate and were filled. They took up seven baskets of broken pieces that were left over. 9Those who had eaten were about four thousand. Then he sent them away. 10Immediately he entered into the boat with his disciples and came into the region of Dalmanutha. 11The Pharisees came out and began to question him, seeking from him a sign from heaven and testing him. 12He sighed deeply in his spirit and said, “Why does this generation seek a sign? Most certainly I tell you, no sign will be given to this generation.” 13He left them, and again entering into the boat, departed to the other side. 14They forgot to take bread; and they didn’t have more than one loaf in the boat with them. 15He warned them, saying, “Take heed: beware of the yeast of the Pharisees and the yeast of Herod.” 16They reasoned with one another, saying, “It’s because we have no bread.” 17Jesus, perceiving it, said to them, “Why do you reason that it’s because you have no bread? Don’t you perceive yet or understand? Is your heart still hardened? 18Having eyes, don’t you see? Having ears, don’t you hear? Don’t you remember? 19When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?” They told him, “Twelve.” 20“When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?” They told him, “Seven.” 21He asked them, “Don’t you understand yet?” 22He came to Bethsaida. They brought a blind man to him and begged him to touch him. 23He took hold of the blind man by the hand, and brought him out of the village. When he had spat on his eyes, and laid his hands on him, he asked him if he saw anything. 24He looked up, and said, “I see men, but I see them like walking trees.” 25Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 26He sent him away to his house, saying, “Don’t enter into the village, nor tell anyone in the village.” 27Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, “Who do men say that I am?” 28They told him, “John the Baptizer, and others say Elijah, but others, one of the prophets.” 29He said to them, “But who do you say that I am?” Peter answered, “You are the Christ.” 30He commanded them that they should tell no one about him. 31He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32He spoke to them openly. Peter took him and began to rebuke him. 33But he, turning around and seeing his disciples, rebuked Peter, and said, “Get behind me, Satan! For you have in mind not the things of God, but the things of men.” 34He called the multitude to himself with his disciples and said to them, “Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 35For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the sake of the Good News will save it. 36For what does it profit a man to gain the whole world and forfeit his life? 37For what will a man give in exchange for his life? 38For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels.”

KJV · King James Version

1In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: 3And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. 4And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? 5And he asked them, How many loaves have ye? And they said, Seven. 6And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. 7And they had a few small fishes: and he blessed, and commanded to set them also before them. 8So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. 9And they that had eaten were about four thousand: and he sent them away. 10And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13And he left them, and entering into the ship again departed to the other side. 14Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16And they reasoned among themselves, saying, It is because we have no bread. 17And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21And he said unto them, How is it that ye do not understand? 22And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. 23And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. 24And he looked up, and said, I see men as trees, walking. 25After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. 26And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town. 27And Jesus went out, and his disciples, into the towns of Cesarea Philippi: and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28And they answered, John the Baptist: but some say, Elias; and others, One of the prophets. 29And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ. 30And he charged them that they should tell no man of him. 31And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. 32And he spake that saying openly. And Peter took him, and began to rebuke him. 33But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. 34And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. 36For what shall it profit a man, if he shall gain the whole world, and lose his own soul? 37Or what shall a man give in exchange for his soul? 38Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

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Differences that change the meaning (77)
  • v1 [grammatical]: differing syntactic structures to express the crowd's lack of food (participial vs finite clauses) — “they had” (WEB, ASV) vs “having nothing to” (KJV, WEBSTER) vs “not what they may” (YLT) vs “they that they could” (DARBY) vs “had” (DRC)
  • v2 [grammatical]: different phrasing for the object clause expressing what to eat — “nothing to” (WEB, KJV, ASV, WEBSTER, DRC) vs “not what they may” (YLT) vs “not anything they can” (DARBY)
  • v3 [lexical]: differing verb choices for sending or dismissing the crowd — “send” (WEB, KJV, ASV, WEBSTER) vs “shall let” (YLT) vs “should dismiss” (DARBY) vs “shall” (DRC)
  • v3 [lexical]: differing translations for sending them to their dwellings — “home” (WEB, ASV, YLT, DRC) vs “own houses” (KJV, WEBSTER) vs “home fasting” (DARBY)
  • v3 [stylistic]: differing prepositions used with the noun for 'way' — “on” (WEB, ASV, DARBY) vs “by” (KJV, WEBSTER) vs “in” (YLT, DRC)
  • v3 [lexical]: differing terms to indicate a portion of the people — “some” (WEB, DARBY, WEBSTER, DRC) vs “for divers” (KJV) vs “and some” (ASV) vs “certain” (YLT)
  • v4 [lexical]: differing translations of the term for the desolate location — “the wilderness” (KJV, WEBSTER, DRC) vs “a desert place” (ASV, DARBY) vs “a deserted place” (WEB) vs “a” (YLT)
  • v6 [grammatical]: differing syntactic constructions for the action of giving thanks (participle vs finite verb) — “Having given” (WEB, ASV, YLT) vs “and gave” (KJV, WEBSTER) vs “he” (DARBY) vs “giving” (DRC)
  • v6 [grammatical]: inclusion of explicit object pronoun or differing conjunctions for the action of breaking bread — “he” (ASV, YLT) vs “he broke them” (WEB) vs “and brake” (KJV) vs “broke them” (DARBY) vs “broke” (WEBSTER) vs “he broke” (DRC)
  • v6 [grammatical]: differing tense or inclusion of explicit object pronoun for giving the bread — “gave” (KJV, ASV, WEBSTER, DRC) vs “them” (WEB, DARBY) vs “was giving” (YLT)
  • v6 [lexical]: differing verbs used for distributing or serving the food — “to set before them” (KJV, ASV, WEBSTER) vs “serve” (WEB) vs “that they may” (YLT) vs “that they might them” (DARBY) vs “for” (DRC)
  • v6 [lexical]: differing terms for the large group of people — “multitude” (WEB, ASV, YLT) vs “people” (KJV, WEBSTER, DRC) vs “crowd” (DARBY)
  • v7 [lexical]: differing translations for the small fish and variations in syntax — “having” (ASV, YLT, DARBY) vs “small fishes and he” (KJV, WEBSTER) vs “fish Having” (WEB) vs “little” (DRC)
  • v8 [stylistic]: simple past vs emphatic/auxiliary past formulation — “ate” (WEB, ASV, DARBY, WEBSTER) vs “did eat” (KJV, YLT, DRC)
  • v9 [lexical]: differing verbs for dismissing or sending the crowd away — “sent” (WEB, KJV, ASV, DARBY, DRC) vs “let” (YLT) vs “dismissed” (WEBSTER)
  • v10 [grammatical]: inclusion or omission of explicit subject pronoun versus conjunction — “and” (WEB, KJV, ASV, WEBSTER) vs “he” (YLT, DARBY, DRC)
  • v10 [lexical]: differing terms for the geographical area — “parts” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “region” (WEB)
  • v11 [lexical]: differing verbs and adverbs for the Pharisees' movement — “came forth” (KJV, ASV, YLT, WEBSTER, DRC) vs “out” (WEB) vs “went out” (DARBY)
  • v11 [lexical]: differing verbs and prepositions for requesting a sign — “from” (WEB, YLT, DARBY, WEBSTER) vs “seeking of” (KJV, ASV) vs “asking” (DRC)
  • v11 [lexical]: differing terms for testing or tempting Jesus — “tempting” (KJV, YLT, DARBY, WEBSTER, DRC) vs “and testing” (WEB) vs “trying” (ASV)
  • v12 [stylistic]: differing verb tenses and forms for speaking — “and saith” (KJV, ASV, WEBSTER) vs “he” (YLT, DRC) vs “said” (WEB) vs “he says” (DARBY)
  • v12 [stylistic]: archaic vs contemporary verb forms — “doth” (KJV, ASV, YLT, WEBSTER, DRC) vs “does” (WEB, DARBY)
  • v12 [lexical]: differing translations of the term 'amen' — “verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v12 [lexical]: differing verbs for speaking or telling — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v12 [grammatical]: differing phrasing to express the strong negative condition — “There shall no sign” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “shall” (YLT) vs “A sign in wise” (DARBY) vs “a shall not” (DRC)
  • v12 [stylistic]: (vv 12, 34) archaic vs contemporary preposition choices — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v15 [lexical]: differing verbs for giving an instruction or warning — “charged” (KJV, ASV, DARBY, WEBSTER, DRC) vs “warned” (WEB) vs “was charging” (YLT)
  • v15 [lexical]: differing translations for the fermenting agent — “leaven” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “yeast” (WEB)
  • v17 [grammatical]: variations in interrogative syntax — “reason ye” (KJV, ASV, DARBY, WEBSTER) vs “do you that it’s” (WEB) vs “do reason” (YLT) vs “do you” (DRC)
  • v17 [stylistic]: archaic vs contemporary second-person pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v17 [grammatical]: differences in forming the negative question — “bread perceive ye not” (KJV, WEBSTER) vs “do” (ASV, DARBY) vs “Don’t you” (WEB) vs “loaves do” (YLT) vs “do you” (DRC)
  • v17 [stylistic]: differing negative conjunctions linking the verbs — “neither” (KJV, WEBSTER) vs “perceive nor” (YLT, DARBY) vs “or” (WEB) vs “perceive” (ASV) vs “know nor” (DRC)
  • v17 [grammatical]: differing verb forms and phrasing for the state of the heart being hardened — “have ye” (KJV, ASV, DARBY, WEBSTER) vs “Is” (WEB) vs “yet” (YLT) vs “you still” (DRC)
  • v18 [grammatical]: differing syntax for forming negative questions — “see ye not and” (KJV, ASV, DARBY, WEBSTER) vs “don’t you” (WEB) vs “do see” (YLT) vs “you” (DRC)
  • v19 [lexical]: differing terms used to translate the type of basket — “baskets” (WEB, KJV, ASV, WEBSTER, DRC) vs “hand-baskets” (YLT, DARBY)
  • v19 [lexical]: differing verbs for expressing the disciples' response — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “told” (WEB)
  • v20 [grammatical]: inclusion of explicit nouns and verbs vs elliptical phrasing to refer back to the previous event — “among” (KJV, WEBSTER) vs “loaves fed the” (WEB) vs “the” (ASV) vs “to the” (YLT) vs “for the” (DARBY) vs “loaves” (DRC)
  • v20 [stylistic]: differing verbs indicating the act of replying — “said” (KJV, YLT, DARBY, WEBSTER) vs “told him” (WEB) vs “say unto him” (ASV) vs “say to him” (DRC)
  • v21 [lexical]: differing verbs for Jesus questioning the disciples — “to” (YLT, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “asked” (WEB)
  • v22 [textual]: differing pronouns reflecting manuscript variations in the verb number (he vs they) — “And he cometh to” (KJV, YLT, WEBSTER) vs “came” (WEB) vs “they come unto” (ASV) vs “comes” (DARBY) vs “they came” (DRC)
  • v22 [lexical]: differing verbs for earnestly requesting — “besought” (KJV, WEBSTER) vs “beseech” (ASV, DARBY) vs “begged” (WEB) vs “call upon” (YLT) vs “they” (DRC)
  • v22 [grammatical]: infinitive vs finite clause for the object of the request — “to” (WEB, KJV, ASV, WEBSTER) vs “that he may” (YLT) vs “that he might” (DARBY) vs “that he would” (DRC)
  • v23 [grammatical]: differing verbal forms for taking the man's hand — “hold of” (WEB, ASV) vs “And he took” (KJV, WEBSTER) vs “having taken” (YLT) vs “taking hold of” (DARBY) vs “taking” (DRC)
  • v23 [lexical]: differing prepositions indicating movement out of the village — “out of” (WEB, KJV, ASV, WEBSTER, DRC) vs “forth without” (YLT) vs “forth” (DARBY)
  • v23 [lexical]: differing verbs for placing hands and syntactic variations — “laid” (WEB, ASV) vs “and put” (KJV, WEBSTER) vs “having” (YLT) vs “he laid” (DARBY) vs “laying” (DRC)
  • v23 [stylistic]: differing prepositions indicating placement — “upon” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB, YLT, DRC)
  • v23 [stylistic]: imperfect vs aorist translation of the verb for asking — “he asked” (WEB, KJV, ASV, WEBSTER, DRC) vs “was questioning” (YLT) vs “and” (DARBY)
  • v23 [grammatical]: use of indirect vs direct discourse and differing pronouns — “anything” (WEB) vs “if he saw ought” (KJV) vs “Seest thou aught” (ASV) vs “doth behold anything” (YLT) vs “beheld anything” (DARBY) vs “aught” (WEBSTER) vs “any thing” (DRC)
  • v24 [lexical]: differing verbs for perceiving visually — “see” (WEB, KJV, ASV, WEBSTER, DRC) vs “behold” (YLT, DARBY)
  • v25 [lexical]: differing adverbs indicating the sequence of events — “Then again” (WEB, ASV) vs “After that” (KJV, WEBSTER) vs “Afterwards again” (YLT) vs “Then” (DARBY) vs “again” (DRC)
  • v25 [lexical]: differing verbs for placing hands — “laid” (WEB, ASV, DARBY, DRC) vs “put” (KJV, YLT, WEBSTER)
  • v26 [lexical]: differing terms for the man's residence — “house” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “home” (ASV)
  • v27 [lexical]: differing adverbs indicating departure — “out and” (KJV, WEBSTER, DRC) vs “forth” (ASV, YLT, DARBY) vs “with” (WEB)
  • v27 [lexical]: differing translations of the term for settlements — “villages” (WEB, ASV, YLT, DARBY) vs “towns” (KJV, WEBSTER, DRC)
  • v27 [stylistic]: differing prepositions for being on the journey and spelling differences — “Cesarea Philippi and by” (KJV, WEBSTER) vs “Caesarea in” (YLT, DRC) vs “Caesarea On” (WEB) vs “Cæsarea on” (ASV) vs “Caesarea-Philippi” (DARBY)
  • v27 [grammatical]: nominative vs objective pronoun for the interrogative — “Who” (WEB, ASV, DARBY) vs “to Who” (YLT, WEBSTER) vs “saying unto them Whom” (KJV) vs “to” (DRC)
  • v28 [lexical]: differing verbs and syntax for delivering the response — “And they answered” (KJV, YLT, WEBSTER) vs “told him” (WEB) vs “told him saying” (ASV) vs “him saying” (DARBY) vs “Who him saying” (DRC)
  • v29 [lexical]: differing verbs for inquiring or speaking — “to” (YLT, WEBSTER, DRC) vs “asked” (ASV, DARBY) vs “said to” (WEB) vs “saith unto” (KJV)
  • v30 [lexical]: differing verbs for giving a strong directive — “charged” (KJV, ASV, DARBY, WEBSTER) vs “strictly” (YLT, DRC) vs “commanded” (WEB)
  • v30 [grammatical]: differing auxiliary verbs for the purpose/content clause — “should” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may” (YLT) vs “not” (DRC)
  • v30 [lexical]: differing pronouns and prepositions for instructing not to tell anyone — “no man of him” (KJV, ASV, WEBSTER) vs “one about” (WEB) vs “one about it” (YLT) vs “about” (DARBY) vs “any” (DRC)
  • v31 [stylistic]: differing prepositions indicating the agent of rejection — “by” (WEB, ASV, YLT, WEBSTER, DRC) vs “of” (KJV, DARBY)
  • v32 [grammatical]: finite vs participial forms for taking Jesus aside — “took” (WEB, KJV, ASV, WEBSTER) vs “taking” (DARBY, DRC) vs “having taken” (YLT)
  • v33 [lexical]: differing verbs for visual attention — “seeing” (WEB, ASV, DARBY, DRC) vs “looked on” (KJV, WEBSTER) vs “having” (YLT)
  • v33 [lexical]: differing translations indicating what one sets their mind on, and translation of the title for the adversary — “you have in mind” (WEB) vs “Satan for thou savourest” (KJV) vs “mindest” (ASV) vs “Adversary because dost” (YLT) vs “thy mind is” (DARBY) vs “savorest” (WEBSTER) vs “because savorest” (DRC)
  • v34 [lexical]: differing expressions for volition or desire to follow — “Whoever wants to” (WEB) vs “Whosoever will come after” (KJV) vs “If any man would” (ASV) vs “Whoever doth to” (YLT) vs “Whoever desires to” (DARBY) vs “Whoever” (WEBSTER) vs “If any man follow” (DRC)
  • v35 [lexical]: differing translations indicating will or desire — “whosoever will” (KJV, DRC) vs “whoever wants to” (WEB) vs “would” (ASV) vs “whoever may to” (YLT) vs “shall desire to” (DARBY) vs “whoever” (WEBSTER)
  • v35 [stylistic]: differing future auxiliaries — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v35 [grammatical]: differing conjunctions connecting the contrasting clauses — “but whosoever shall” (KJV, DARBY) vs “and” (ASV, DRC) vs “and whoever will” (WEB) vs “and whoever may” (YLT) vs “whoever” (WEBSTER)
  • v36 [stylistic]: differing auxiliaries — “shall” (KJV, YLT, DARBY, WEBSTER, DRC) vs “does” (WEB) vs “doth” (ASV)
  • v36 [lexical]: differing verbs for losing or forfeiting — “forfeit” (WEB, ASV, YLT) vs “lose” (KJV, WEBSTER) vs “suffer the loss of” (DARBY, DRC)
  • v37 [textual]: variation reflecting different underlying Greek conjunctions — “Or” (KJV, YLT, WEBSTER, DRC) vs “For” (WEB, ASV, DARBY)
  • v37 [stylistic]: differing future or conditional auxiliaries — “shall” (KJV, YLT, DRC) vs “will” (WEB, WEBSTER) vs “should” (ASV, DARBY)
  • v37 [interpretive]: differing interpretations of the term for one's life or being — “soul” (KJV, DARBY, WEBSTER, DRC) vs “life” (WEB, ASV, YLT)
  • v38 [textual]: presence of 'therefore' vs 'for' reflecting manuscript differences — “For” (ASV, DARBY) vs “For whoever will” (WEB) vs “Whosoever therefore shall” (KJV) vs “for whoever may” (YLT) vs “Whoever” (WEBSTER) vs “For he that” (DRC)
  • v38 [stylistic]: differing tense and mood formulations for the future arrival — “cometh” (KJV, ASV, WEBSTER) vs “shall come” (DARBY, DRC) vs “comes” (WEB) vs “may come” (YLT)
  • v38 [grammatical]: differing ways of expressing the genitive construction (of-phrase vs possessive) — “Father” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Father’s glory” (WEB)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). The Greek text provided is consistent with the critical editions of the Nestle-Aland (NA28) / SBL Greek New Testament.

Divine names: Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

In the narrative structure of the Gospel, this chapter functions as the theological and literary pivot. The text emphasizes the disciples' persistent incomprehension; despite participating in a second miraculous feeding and receiving direct warnings about the 'leaven' of the Pharisees and Herod, they remain spiritually obtuse. This theme of misunderstanding is crystallized in the unique two-stage healing of the blind man at Bethsaida, which serves as a narrative metaphor for the disciples' condition. Peter's subsequent confession at Caesarea Philippi represents the first stage of 'sight'—recognizing Jesus as the Christ—but his immediate rebuke of the passion prediction demonstrates his continued 'blindness' to the nature of that messiahship. The chapter redefines the messianic role, firmly linking the identity of the Son of Man to necessary suffering, rejection, and death, while establishing self-denial and cross-bearing as the fundamental requirements for discipleship.

Jewish interpretation

Read purely as a first-century historical or literary narrative rather than Jewish Scripture, the text depicts a Galilean teacher feeding a multitude (vv. 1-9), refusing a demand for a heavenly sign from the Pharisees (vv. 11-12), and performing a two-stage healing of a blind man (vv. 22-26). The narrative then turns to Caesarea Philippi, where the teacher asks his disciples about his identity, leading to Peter's declaration (v. 29), followed by the teacher's assertion that the Son of Man must suffer, be rejected by Jewish leadership, and be killed (v. 31).

Latter-day Saint

In Mark 8, Jesus miraculously feeds four thousand people, refuses the Pharisees' demand for a sign, and warns His disciples against the 'leaven' of the Pharisees and Herod. He then heals a blind man at Bethsaida in a unique, two-stage process. At Caesarea Philippi, Peter confesses Jesus as the Christ. Jesus subsequently foretells His suffering, death, and resurrection, rebukes Peter for resisting this divine plan, and sets forth the rigorous demands of discipleship, insisting that followers must take up their cross and lose their lives to save them.

Jehovah's Witnesses

In Mark 8, Jesus miraculously feeds four thousand people, refuses to give a sign from heaven to the Pharisees, and warns his disciples against the 'leaven' of the Pharisees and Herod. After healing a blind man in Bethsaida, Jesus asks his disciples who they believe him to be, prompting Peter's confession that he is the Christ. Jesus then plainly foretells his impending suffering, death, and resurrection. When Peter rebukes him for this, Jesus swiftly corrects him, identifying Peter's worldly thinking as adversarial. He concludes by teaching the crowd and his disciples the true cost of following him: one must disown oneself, take up one's cross, and be willing to lose one's life for his sake and the gospel, warning against being ashamed of him in a sinful generation.

Translation choices the NCB made (43)
  • v1: and they did not have anything to — Translates the participial phrase and genitive absolute smoothly into a finite contemporary English clause.
  • v2: do not have anything to eat — Employs contemporary English idiom for the negative indefinite clause.
  • v3: send — Standard contemporary equivalent for 'apoluso' in this context.
  • v3: to their homes — Best expresses the plural sense in modern English for 'oikon auton'.
  • v3: some — Modern English equivalent for 'tines'.
  • v4: the desert — Captures 'eremias' directly, preserving the wordplay feature with 'arton'.
  • v6: having given thanks — Directly translates the aorist active participle 'eucharistesas'.
  • v6: he broke them — Adds the implied object pronoun in English for syntactical clarity.
  • v6: set them before them — Preserves the cognate prefix wordplay feature 'para-' (commanded / set before).
  • v7: had a few small fish — Resolves the imperfect syntax into a finite verb using contemporary singular/plural form for fish.
  • v9: sent — Standard translation of 'apelysen' when discharging a crowd.
  • v10: district — Accurately represents the geographical area 'mere' in modern English.
  • v11: came out — Modern phrasing for 'exelthon'.
  • v11: testing — Source text denotes a demand for proof rather than moral seduction.
  • v12: Truly — Standard contemporary rendering of 'amen' in dialogue.
  • v12: if a sign will be given — Preserves the exact literal Hebraic idiom and oath formula.
  • v15: was warning — Reflects the imperfect tense of 'diestelleto'.
  • v15: leaven — Maintains the literal metaphor to leave open the dispute over whether it signifies false doctrine and hypocrisy.
  • v17: do you reason — Modern English interrogative syntax.
  • v17: do you not yet perceive — Clear modern rendering of the negative interrogative.
  • v17: nor — Correctly pairs with the negative 'not yet'.
  • v18: do you not see — Standard contemporary interrogative phrasing.
  • v19: baskets — Standard generic term; precise sizing is contextually established rather than needing a compound hyphenate.
  • v20: for the — Expresses the preposition 'eis' (into/unto/for) naturally in English.
  • v22: they come — Follows the plural Greek verb 'erchontai' supplied in the base text over singular variants.
  • v22: that he might — Translates the explicit 'hina' + subjunctive clause structure.
  • v23: taking hold of — Translates the aorist participle 'epilabomenos'.
  • v23: laying — Translates the participle 'epitheis'.
  • v23: Do you see anything? — Renders the direct discourse marked by 'ei' as a question in modern English.
  • v24: behold — Differentiates 'blepo' from 'horo' in the same sentence to preserve the wordplay feature.
  • v25: Then again — Direct translation of 'eita palin'.
  • v27: villages — Direct translation of 'komas'.
  • v27: Who — Contemporary English usage for the predicate nominative equivalent in this phrasing.
  • v30: strictly warned — Captures the forceful nuance of 'epetimesen'.
  • v32: taking — Translates the participle 'proslabomenos'.
  • v33: have in mind — Contemporary English idiom for 'phroneis'.
  • v33: Satan — Preserves the proper name to reflect the dispute over whether this is a direct temptation from Satan.
  • v35: will — Modern standard future auxiliary.
  • v36: forfeit — Accurately translates 'zemiothenai' (suffer loss/forfeit), contrasting with 'apolesei' (lose/destroy) in v35.
  • v37: For — Follows the base text 'gar'.
  • v37: life — Maintains the lexical repetition of 'psyche' across verses 35-37, leaving open the dispute over whether it refers to the eternal soul or biological life.
  • v38: For — Follows the base text 'gar'.
  • v38: Father — Retains the literal 'of his Father' rather than shifting to a possessive construction on 'glory'.
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)