ManyBibles

Mark 9

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1And he was saying to them: "Amen I say to you, that there are some of those standing here who will by no means taste death until they see the kingdom of God having come in power." 2And after six days Jesus takes along Peter and James and John, and brings them up to a high mountain privately by themselves alone. And he was transformed before them, 3and his garments became shining, luminously light like snow, such as no launderer on earth is able so to whiten. 4And there appeared to them Elijah with Moses, and they were conversing with Jesus. 5And answering, Peter says to Jesus: "Rabbi, it is good for us to be here, and let us make three tents: for you one, and for Moses one, and for Elijah one." 6For he did not know what to answer, for they had become terrified. 7And a cloud came overshadowing them, and a voice came out of the cloud saying: "This is my Son, the beloved; listen to him." 8And suddenly, looking around, they no longer saw anyone, but Jesus only with themselves. 9And as they were descending from the mountain, he commanded them that they should recount to no one the things they saw, except when the Son of Man should rise from the dead. 10And they kept the saying to themselves, debating what the 'to rise from the dead' is. 11And they questioned him, saying: "Why do the scribes say that Elijah must come first?" 12And answering, he said to them: "Elijah indeed, having come first, restores all things. And how is it written of the Son of Man, that he must endure much and be treated with contempt? 13But I say to you that Elijah has indeed come, and they did to him whatever they willed, just as it is written of him." 14And coming to the disciples, they saw a great crowd around them and scribes debating with them. 15And immediately all the crowd, seeing him, were astonished, and running forward they greeted him. 16And he questioned the scribes: "What are you debating with them?" 17And one out of the crowd answered him: "Teacher, I brought my son to you, who has a mute spirit. 18And wherever it seizes him, it shatters him; and he foams and grinds his teeth and stiffens. And I spoke to your disciples that they might cast it out, and they lacked the strength." 19And answering them, he says: "O faithless generation, how long will I be with you? How long will I put up with you? Bring him to me." 20And they brought him to him. And seeing him, the spirit immediately convulsed him, and falling upon the ground, he rolled around foaming. 21And he questioned his father: "How much time is it since this has happened to him?" And he said: "From childhood. 22And often it has cast him both into the fire and into waters to destroy him; but if you can do anything, help us, having compassion on us." 23And Jesus said to him: "The 'if you can believe'—all things are possible for the one who believes." 24And immediately crying out, the father of the child said with tears: "I believe, Lord; help my unbelief!" 25Now Jesus, seeing that a crowd was running together, rebuked the unclean spirit, saying to it: "The mute and deaf spirit, I command you: come out of him, and do not enter into him again." 26And crying out and severely convulsing him, it came out, and he became like a corpse, so that the many said that he died. 27But Jesus, taking hold of his hand, raised him, and he stood up. 28And when he had entered into a house, his disciples questioned him privately: "Why is it that we could not cast it out?" 29And he said to them: "This kind can come out by nothing except by prayer and fasting." 30And going out from there, they were passing through Galilee, and he did not want that anyone should know. 31For he was teaching his disciples and saying to them that: "The Son of Man is being handed over into the hands of men, and they will kill him, and having been killed, after three days he will rise." 32But they were ignorant of the saying, and were afraid to question him. 33And they came to Capernaum. And being in the house, he questioned them: "What were you debating on the way?" 34But they kept silent; for they had debated with one another on the way who was greatest. 35And sitting down, he called the twelve and says to them: "If anyone wants to be first, he will be last of all and servant of all." 36And taking a child, he stood him in the midst of them, and taking him in his arms, he said to them: 37"Whoever receives one such child in my name receives me; and whoever receives me, does not receive me, but the one who sent me." 38John said to him, saying: "Teacher, we saw someone casting out demons in your name who does not follow us, and we were forbidding him, because he was not following us." 39But Jesus said: "Do not forbid him; for there is no one who will do a work of power in my name and will be able quickly to speak evil of me. 40For whoever is not against us is for us. 41For whoever gives you a cup of water to drink in my name, because you are Christ’s, amen I say to you that he will by no means lose his reward. 42And whoever causes one of these little ones who believe in me to stumble, it is better for him if a heavy millstone is hung around his neck and he has been cast into the sea. 43And if your hand causes you to stumble, amputate it; it is better for you to enter into life maimed, than having your two hands to go away into Gehenna, into the unquenchable fire, 44where their worm does not die, and the fire is not quenched. 45And if your foot causes you to stumble, amputate it; it is better for you to enter into life lame, than having your two feet to be cast into Gehenna, into the unquenchable fire, 46where their worm does not die, and the fire is not quenched. 47And if your eye causes you to stumble, cast it out; it is better for you to enter into the kingdom of God one-eyed, than having two eyes to be cast into the Gehenna of fire, 48where their worm does not die, and the fire is not quenched. 49For everyone will be salted with fire, and every sacrifice will be salted with salt. 50Salt is good; but if the salt becomes saltless, with what will you season it? Have salt in yourselves, and be at peace with one another.

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What the traditions agree on

Broadly, Christ's command to amputate offending body parts represents the necessity of spiritually severing oneself from sinful passions and worldly attachments. Several traditions understand the Transfiguration as modeling the future spiritual transformation of humanity and view the command to listen to the Son as establishing Christ's authority over the Old Testament Law and Prophets. Regarding faith and spiritual power, some traditions emphasize that the disciples' inability to cast out a… Sign in to read the full consensus →

Held by most, but not all

  • The command to amputate offending body parts represents the necessity of spiritually severing oneself from sinful passions and worldly attachments. (8 affirm)

Where the traditions differ

  • The light of the Transfiguration is the uncreated glory and energy of God.

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

  • Moses and Elijah at the Transfiguration represent the bodily resurrected and living translated saints at the Second Coming, respectively.

    adventist: AFFIRM; restorationist: DENY

  • The father's cry models the necessary synergy of the human will cooperating with divine grace to attain perfect spiritual faith.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; methodist: AFFIRM

  • The command not to forbid the outside exorcist demonstrates that valid sacraments and objective spiritual power can operate outside the visible bounds of the institutional church.

    catholic: AFFIRM; anglican: QUALIFY; pentecostal: QUALIFY

  • The command not to forbid the outside exorcist is a mandate against sectarianism, requiring the recognition of authentic ministry and grace in other Christian groups.

    catholic: QUALIFY; oriental-orthodox: QUALIFY; anglican: AFFIRM; baptist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM; restorationist: QUALIFY

  • The imagery of the undying worm and unquenchable fire establishes the doctrine of literal, eternal conscious torment for the wicked.

    catholic: AFFIRM; anglican: DENY; reformed: AFFIRM; baptist: QUALIFY; pentecostal: QUALIFY; adventist: DENY; restorationist: AFFIRM

  • The unquenchable fire and undying worm denote the complete and irreversible annihilation of the wicked rather than eternal conscious torment.

    catholic: DENY; reformed: DENY; baptist: DENY; adventist: AFFIRM; restorationist: DENY

  • The descriptions of Gehenna and unquenchable fire permit a hope for restorative divine justice rather than endless punitive torment.

    catholic: DENY; anglican: AFFIRM; reformed: DENY; baptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY

  • The command to amputate body parts functions primarily as the strict preaching of the Law to crush self-righteousness and drive the conscience to Christ.

    lutheran: AFFIRM; methodist: DENY; pentecostal: DENY

How each tradition reads it

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

Catholic

Mark 9 structurally bridges the Galilean ministry and the journey to Jerusalem, beginning with a preview of eschatological glory—the Transfiguration. This glory validates Jesus' divine sonship and impending suffering, contrasting sharply with the disciples' subsequent failures: their inability to exorcise a demon, their misunderstanding of the passion prediction, their selfish arguments over greatness, and their sectarian jealousy regarding an outside exorcist. The chapter concludes with stringent warnings about the cost of discipleship, radical self-denial, and the reality of Gehenna. Reception: The Catholic reception of Mark 9 draws richly from both Latin and Eastern traditions, particularly regarding the Transfiguration (vv. 2-8). In the Latin West, Thomas Aquinas reads the event as the supreme revelation of Christ's divine glory and a foretaste of the glorified bodies of the saints, noting a Trinitarian manifestation where the Father speaks, the Son shines, and the Holy Spirit appears in the overshadowing cloud. The Eastern Catholic tradition, heavily drawing on Maximus the Confessor, views the Taboric light as the uncreated glory of God manifesting the deification of human nature, with Christ's white garments symbolizing the spiritual illumination of creation and the deeper spiritual sense of Scripture. Regarding grace and faith, the father's cry, 'I believe; help my unbelief' (v. 24), is a foundational text for the Latin doctrine of prevenient grace. Augustine uses this verse to demonstrate that human will cannot generate saving faith without the prior, animating grace of God. In ecclesiology and sacramental theology, Jesus' command not to forbid the outsider casting out demons (vv. 38-40) is leveraged by Augustine against the Donatists to argue that the power of Christ's name extends beyond the visible bounds of the Church, securing the objective validity of sacraments (like Baptism) administered by schismatics. Finally, the vivid warnings about the 'unquenchable fire' and the 'worm [that] dieth not' (vv. 43-48) undergird the Magisterium's defined dogmas regarding the eternal reality of Hell.

Eastern Orthodox

In this narrative, Jesus reveals his divine glory to Peter, James, and John on a mountain, accompanied by Moses and Elijah. Upon descending, he heals a boy with a mute spirit after the disciples fail, stating this requires prayer and fasting. Jesus then foretells his death and resurrection, corrects the disciples' dispute over greatness by presenting a child, and delivers severe, graphic warnings about avoiding sin, stating that it is better to physically amputate limbs than to be cast whole into the unquenchable fire of Gehenna. Reception: The Transfiguration is a cornerstone of Orthodox theology, providing the scriptural basis for the distinction between God's essence and energies. Gregory Palamas defended the light on Mount Tabor as the uncreated energy of God, visible to the disciples only because their own spiritual senses were transformed by grace. The father's plea in verse 24 is received as a supreme paradigm of human synergy, where human weakness humbly invites divine completion. Regarding the severe warnings to amputate limbs, the Orthodox patristic consensus explicitly rejects a literal reading. Theophylact of Ochrid interprets the cutting off of the hand, foot, or eye as the absolute necessity of severing internal sinful passions and cutting ties with those who lead one into wickedness, emphasizing spiritual amputation over physical mutilation.

Oriental Orthodox

Mark 9 narrates a sequence of dramatic revelations and intense discipleship instructions. It opens with the Transfiguration, where Jesus' uncreated glory is revealed to Peter, James, and John, accompanied by Moses, Elijah, and the voice of the Father. Descending from the mountain, Jesus performs an exorcism on a boy with a mute and deaf spirit after the disciples fail, attributing their failure to a lack of prayer and fasting. Jesus then explicitly predicts his betrayal, death, and resurrection, though the disciples do not understand. The chapter concludes with kingdom ethics: Jesus elevates a child as the model of greatness, warns against sectarianism in ministry, and delivers severe, absolute commands to excise any stumbling blocks—whether hand, foot, or eye—warning of the unquenchable fire of Gehenna. Reception: The Oriental Orthodox tradition reads this chapter through the strict miaphysite lens established by Cyril of Alexandria and Severus of Antioch. The Transfiguration (vv. 2-8) is understood not as a temporary grace bestowed upon a human subject, but as the natural, uncreated glory of the 'one incarnate nature of God the Word' shining through His own flesh. Cyril and Severus consistently juxtapose the divine glory on Mount Tabor (vv. 2-8) with the immediate predictions of suffering and death (vv. 12, 31). They insist that the single divine subject who radiates light is the exact same subject who voluntarily suffers and dies in the flesh, fiercely rejecting any Christology that would divide the miracle-worker from the sufferer. The failure of the disciples to cast out the demon (v. 18) and Jesus' declaration that such spirits only come out by 'prayer and fasting' (v. 29) form a vital scriptural foundation for the tradition's rigorous monastic asceticism. Philoxenus of Mabbug receives the father's cry, 'Lord, I believe; help my unbelief' (v. 24), as the paradigmatic expression of the human will cooperating with divine grace, marking the threshold between natural faith and the perfect spiritual faith required of the ascetic.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1He said to them, “Most certainly I tell you, there are some standing here who will in no way taste death until they see God’s Kingdom come with power.” 2After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 3His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 4Elijah and Moses appeared to them, and they were talking with Jesus. 5Peter answered Jesus, “Rabbi, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah.” 6For he didn’t know what to say, for they were very afraid. 7A cloud came, overshadowing them, and a voice came out of the cloud, “This is my beloved Son. Listen to him.” 8Suddenly looking around, they saw no one with them any more, except Jesus only. 9As they were coming down from the mountain, he commanded them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 10They kept this saying to themselves, questioning what the “rising from the dead” meant. 11They asked him, saying, “Why do the scribes say that Elijah must come first?” 12He said to them, “Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 13But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.” 14Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 15Immediately all the multitude, when they saw him, were greatly amazed, and running to him, greeted him. 16He asked the scribes, “What are you asking them?” 17One of the multitude answered, “Teacher, I brought to you my son, who has a mute spirit; 18and wherever it seizes him, it throws him down; and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, and they weren’t able.” 19He answered him, “Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.” 20They brought him to him, and when he saw him, immediately the spirit convulsed him and he fell on the ground, wallowing and foaming at the mouth. 21He asked his father, “How long has it been since this has been happening to him?” He said, “From childhood. 22Often it has cast him both into the fire and into the water to destroy him. But if you can do anything, have compassion on us and help us.” 23Jesus said to him, “If you can believe, all things are possible to him who believes.” 24Immediately the father of the child cried out with tears, “I believe. Help my unbelief!” 25When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, “You mute and deaf spirit, I command you, come out of him, and never enter him again!” 26After crying out and convulsing him greatly, it came out of him. The boy became like one dead, so much that most of them said, “He is dead.” 27But Jesus took him by the hand and raised him up; and he arose. 28When he had come into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 29He said to them, “This kind can come out by nothing but by prayer and fasting.” 30They went out from there and passed through Galilee. He didn’t want anyone to know it, 31for he was teaching his disciples, and said to them, “The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.” 32But they didn’t understand the saying, and were afraid to ask him. 33He came to Capernaum, and when he was in the house he asked them, “What were you arguing among yourselves on the way?” 34But they were silent, for they had disputed with one another on the way about who was the greatest. 35He sat down and called the twelve; and he said to them, “If any man wants to be first, he shall be last of all, and servant of all.” 36He took a little child and set him in the middle of them. Taking him in his arms, he said to them, 37“Whoever receives one such little child in my name receives me; and whoever receives me, doesn’t receive me, but him who sent me.” 38John said to him, “Teacher, we saw someone who doesn’t follow us casting out demons in your name; and we forbade him, because he doesn’t follow us.” 39But Jesus said, “Don’t forbid him, for there is no one who will do a mighty work in my name and be able quickly to speak evil of me. 40For whoever is not against us is on our side. 41For whoever will give you a cup of water to drink in my name because you are Christ’s, most certainly I tell you, he will in no way lose his reward. 42“Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he were thrown into the sea with a millstone hung around his neck. 43If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, 44‘where their worm doesn’t die, and the fire is not quenched.’ 45If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched— 46‘where their worm doesn’t die, and the fire is not quenched.’ 47If your eye causes you to stumble, throw it out. It is better for you to enter into God’s Kingdom with one eye, rather than having two eyes to be cast into the Gehenna of fire, 48‘where their worm doesn’t die, and the fire is not quenched.’ 49For everyone will be salted with fire, and every sacrifice will be seasoned with salt. 50Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another.”

KJV · King James Version

1And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 2And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. 3And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4And there appeared unto them Elias with Moses: and they were talking with Jesus. 5And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. 6For he wist not what to say; for they were sore afraid. 7And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11And they asked him, saying, Why say the scribes that Elias must first come? 12And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 13But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. 14And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16And he asked the scribes, What question ye with them? 17And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. 19He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. 21And he asked his father, How long is it ago since this came unto him? And he said, Of a child. 22And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us. 23Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. 25When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. 27But Jesus took him by the hand, and lifted him up; and he arose. 28And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29And he said unto them, This kind can come forth by nothing, but by prayer and fasting. 30And they departed thence, and passed through Galilee; and he would not that any man should know it. 31For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32But they understood not that saying, and were afraid to ask him. 33And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40For he that is not against us is on our part. 41For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44Where their worm dieth not, and the fire is not quenched. 45And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46Where their worm dieth not, and the fire is not quenched. 47And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48Where their worm dieth not, and the fire is not quenched. 49For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

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Differences that change the meaning (122)
  • v1 [grammatical]: (vv 1, 4, 29, 31) choice of preposition for addressing someone — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v1 [lexical]: translation of the solemn affirmation — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v1 [lexical]: (vv 1, 13, 41) phrasing of speaking to the audience — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v1 [grammatical]: choice of temporal preposition — “till” (KJV, ASV, YLT, WEBSTER, DRC) vs “until” (WEB, DARBY)
  • v2 [grammatical]: tense of the verb for taking along — “taketh with him” (KJV, ASV, WEBSTER, DRC) vs “took” (WEB) vs “take” (YLT) vs “takes” (DARBY)
  • v2 [lexical]: translation of the verb for leading or bringing — “leadeth” (KJV, WEBSTER, DRC) vs “bringeth” (ASV, YLT) vs “brought” (WEB) vs “takes” (DARBY)
  • v2 [grammatical]: choice of preposition for going up the mountain — “into an” (KJV, DRC) vs “onto a” (WEB) vs “a” (ASV) vs “to a” (YLT) vs “on a” (DARBY) vs “upon a” (WEBSTER)
  • v3 [lexical]: translation of the word for clothing — “garments” (ASV, YLT, DARBY, DRC) vs “raiment” (KJV, WEBSTER) vs “clothing” (WEB)
  • v3 [lexical]: phrasing and synonyms for the shining garments — “shining exceeding” (KJV, DARBY, WEBSTER) vs “glistening exceedingly” (WEB) vs “glistering” (ASV) vs “glittering” (YLT) vs “and” (DRC)
  • v4 [grammatical]: use of expletive subject 'there' to introduce the appearance — “there” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Moses” (WEB)
  • v5 [lexical]: transliteration vs translation of the respectful title — “Rabbi” (WEB, ASV, YLT, DARBY, DRC) vs “Master” (KJV, WEBSTER)
  • v5 [grammatical]: phrasing of the infinitive clause for being good — “for us to” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “that we should” (DARBY)
  • v5 [grammatical]: phrasing of the proposal to make tents — “and let us” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Let’s” (WEB) vs “we may” (YLT)
  • v5 [lexical]: spelling and transliteration of the prophet's name — “Elijah” (WEB, ASV, WEBSTER) vs “Elias” (KJV, DRC) vs “Elijah one” (YLT) vs “one” (DARBY)
  • v6 [lexical]: translation of the verb for knowing — “knew” (ASV, DARBY, WEBSTER, DRC) vs “didn’t know” (WEB) vs “wist not” (KJV) vs “was knowing” (YLT)
  • v6 [textual]: textual variant between speaking and answering — “to say” (WEB, KJV, WEBSTER) vs “answer” (ASV) vs “he might” (YLT) vs “he should” (DARBY) vs “he said” (DRC)
  • v6 [lexical]: phrasing of the degree of their fear — “very” (WEB) vs “were sore afraid” (KJV) vs “became” (ASV) vs “greatly” (YLT) vs “filled with fear” (DARBY) vs “greatly terrified” (WEBSTER) vs “struck with fear” (DRC)
  • v7 [grammatical]: phrasing of the action of the cloud — “overshadowing” (ASV, YLT, DARBY, DRC) vs “that overshadowed” (KJV, WEBSTER) vs “came overshadowing” (WEB)
  • v7 [grammatical]: phrasing of the command to listen — “hear” (KJV, DARBY, WEBSTER) vs “ye” (ASV, DRC) vs “Listen to” (WEB) vs “the Beloved ye” (YLT)
  • v8 [lexical]: translation of the indefinite pronoun for no one — “man” (KJV, WEBSTER, DRC) vs “one” (ASV, YLT) vs “one with them” (WEB) vs “longer saw” (DARBY)
  • v8 [lexical]: phrasing of the exception — “more save” (KJV, ASV, WEBSTER) vs “but” (YLT, DRC) vs “except” (WEB) vs “one but” (DARBY)
  • v9 [grammatical]: tense of the verb for descending — “came down” (KJV, WEBSTER, DRC) vs “were coming” (WEB, ASV) vs “are coming” (YLT) vs “descended” (DARBY)
  • v9 [lexical]: translation of the verb for instructing or commanding — “charged” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “commanded” (WEB)
  • v9 [grammatical]: phrasing of the temporal clause for 'until' — “had seen till” (KJV, WEBSTER, DRC) vs “until after” (WEB) vs “save when” (ASV) vs “saw except when” (YLT) vs “unless when” (DARBY)
  • v9 [grammatical]: phrasing and tense of rising from the dead — “were risen from” (KJV, WEBSTER) vs “had” (WEB) vs “should have again” (ASV) vs “may rise out of” (YLT) vs “should be among” (DARBY) vs “shall be again” (DRC)
  • v11 [grammatical]: phrasing of the disciples' question — “do” (WEB, DARBY) vs “Why say” (KJV, WEBSTER) vs “How is it that” (ASV) vs “that” (YLT) vs “then do” (DRC)
  • v12 [grammatical]: phrasing of the prophet's coming — “Elijah indeed comes” (WEB) vs “Elias verily cometh” (KJV) vs “Elijah indeed” (ASV) vs “Elijah indeed having come” (YLT) vs “indeed having” (DARBY) vs “Elijah” (WEBSTER) vs “when he shall come” (DRC)
  • v12 [grammatical]: tense and mood of the verb for restoring — “and restoreth” (KJV, ASV, WEBSTER) vs “restores” (WEB) vs “doth restore” (YLT) vs “come restores” (DARBY) vs “shall restore” (DRC)
  • v12 [grammatical]: phrasing of the reference to what is written — “it” (WEB, ASV, DARBY) vs “and how it is” (KJV, WEBSTER) vs “hath been” (YLT) vs “as” (DRC)
  • v12 [grammatical]: (vv 12, 13) choice of preposition for 'concerning' — “of” (KJV, ASV, DARBY, DRC) vs “concerning” (YLT, WEBSTER) vs “about” (WEB)
  • v12 [lexical]: translation of the verb for being treated with contempt — “set at nought” (KJV, ASV, YLT, DARBY) vs “despised” (WEB, DRC) vs “naught” (WEBSTER)
  • v13 [grammatical]: word order and phrasing of the prophet having come — “Elijah” (ASV, WEBSTER) vs “also” (DARBY, DRC) vs “Elijah has” (WEB) vs “Elias is indeed” (KJV) vs “also Elijah hath” (YLT)
  • v13 [grammatical]: phrasing of the action done to the prophet — “to” (DARBY, WEBSTER, DRC) vs “also to” (WEB) vs “have done unto” (KJV) vs “also” (ASV) vs “did to” (YLT)
  • v13 [lexical]: choice of relative pronoun — “whatever” (WEB, DARBY, WEBSTER) vs “whatsoever” (KJV, ASV, DRC) vs “what” (YLT)
  • v13 [lexical]: translation of the verb for wanting or willing — “would” (DARBY, DRC) vs “wanted to even” (WEB) vs “listed” (KJV) vs “would even” (ASV) vs “willed” (YLT) vs “pleased” (WEBSTER)
  • v14 [textual]: textual variant between singular and plural pronoun for who came — “he” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “they” (ASV)
  • v14 [lexical]: translation of the preposition for 'around' — “multitude about” (KJV, ASV, YLT, WEBSTER, DRC) vs “around” (WEB) vs “crowd around” (DARBY)
  • v15 [lexical]: translation of the adverb for 'immediately' — “Immediately” (WEB, YLT, DARBY, WEBSTER) vs “And straightway” (KJV, ASV) vs “presently” (DRC)
  • v15 [lexical]: translation of the verb for greeting — “to him saluted” (KJV, ASV, DARBY, WEBSTER) vs “greeted” (WEB) vs “near were saluting” (YLT) vs “they” (DRC)
  • v16 [textual]: textual variant explicitly naming the scribes versus a pronoun — “asked the scribes” (WEB, KJV, WEBSTER) vs “them” (ASV, DARBY, DRC) vs “questioned” (YLT)
  • v17 [grammatical]: choice of relative pronoun introducing the son's condition — “who has” (WEB, DARBY) vs “who” (ASV, WEBSTER) vs “which hath” (KJV) vs “unto thee having” (YLT) vs “to thee having” (DRC)
  • v17 [lexical]: translation of the spirit's inability to speak — “dumb” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “mute” (WEB)
  • v18 [grammatical]: phrasing of whenever the spirit takes hold — “wherever it seizes” (WEB) vs “And wheresoever he taketh” (KJV) vs “it” (ASV) vs “wherever it doth seize” (YLT) vs “it seizes” (DARBY) vs “wherever” (WEBSTER) vs “Who” (DRC)
  • v18 [lexical]: translation of the spirit's violent action — “he teareth” (KJV, WEBSTER) vs “it throws” (WEB) vs “it dasheth” (ASV) vs “it doth tear” (YLT) vs “it tears” (DARBY) vs “dasheth” (DRC)
  • v18 [lexical]: translation of the symptom of becoming rigid or withering — “pineth away and” (KJV, ASV, YLT, WEBSTER, DRC) vs “becomes rigid” (WEB) vs “he is withering” (DARBY)
  • v18 [lexical]: translation of the verb for speaking or asking — “spake to thy” (KJV, ASV, YLT) vs “spoke” (DARBY, WEBSTER, DRC) vs “asked your” (WEB)
  • v18 [grammatical]: phrasing of the purpose clause to cast it out — “that they should” (KJV, ASV, WEBSTER) vs “to” (WEB, DRC) vs “may” (YLT) vs “might” (DARBY)
  • v18 [interpretive]: (vv 18, 28) pronoun gender used for the spirit — “him” (KJV, DARBY, WEBSTER, DRC) vs “it” (WEB, ASV, YLT)
  • v18 [grammatical]: phrasing of the inability to cast out the spirit — “could not” (KJV, DARBY, WEBSTER, DRC) vs “were able” (ASV, YLT) vs “weren’t able” (WEB)
  • v19 [lexical]: translation of the verb for putting up with — “suffer” (KJV, YLT, WEBSTER, DRC) vs “bear with” (WEB, ASV, DARBY)
  • v19 [grammatical]: choice of preposition for bringing him — “unto” (KJV, ASV, YLT, DRC) vs “to” (WEB, DARBY, WEBSTER)
  • v20 [grammatical]: phrasing of the temporal clause upon seeing him — “when he saw” (WEB, KJV, ASV, WEBSTER) vs “having seen” (YLT) vs “seeing” (DARBY) vs “had seen” (DRC)
  • v20 [lexical]: translation of the spirit convulsing him — “tare” (KJV, ASV, YLT) vs “convulsed” (WEB) vs “immediately tore” (DARBY) vs “tore” (WEBSTER) vs “troubled” (DRC)
  • v20 [grammatical]: phrasing of falling to the ground — “he fell on” (WEB, KJV, ASV, WEBSTER) vs “having fallen upon” (YLT) vs “falling upon” (DARBY) vs “being thrown down upon” (DRC)
  • v20 [lexical]: translation of wallowing on the ground — “ground and wallowed” (KJV, ASV, WEBSTER) vs “wallowing” (WEB) vs “earth was wallowing” (YLT) vs “earth he rolled” (DARBY) vs “he rolled about” (DRC)
  • v21 [grammatical]: phrasing of the duration of time — “time” (ASV, YLT, DRC) vs “is” (KJV, WEBSTER) vs “has” (WEB) vs “a time” (DARBY)
  • v21 [grammatical]: phrasing of the onset of the condition — “to” (YLT, WEBSTER) vs “has been happening to” (WEB) vs “came unto” (KJV) vs “hath come” (ASV) vs “with” (DARBY) vs “hath happened” (DRC)
  • v21 [lexical]: translation of the phase of life 'childhood' — “From childhood” (WEB, YLT, DARBY) vs “From” (ASV, WEBSTER) vs “Of a child” (KJV) vs “From his infancy” (DRC)
  • v22 [lexical]: phrasing of the frequency 'often' — “Often has” (WEB, DARBY) vs “And ofttimes it hath” (KJV, ASV) vs “many times also” (YLT) vs “often” (WEBSTER) vs “oftentimes he” (DRC)
  • v22 [grammatical]: phrasing of the conditional 'if you can' — “thou canst” (KJV, ASV, WEBSTER, DRC) vs “you can” (WEB) vs “art able to” (YLT) vs “couldst” (DARBY)
  • v23 [grammatical]: choice of preposition for speaking to someone — “to” (WEB, YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “saith to” (DRC)
  • v23 [grammatical]: phrasing of the one who believes — “him that believeth” (KJV, ASV, WEBSTER, DRC) vs “who believes” (WEB) vs “the one is believing” (YLT) vs “believes” (DARBY)
  • v24 [grammatical]: phrasing of the father crying out — “child cried” (WEB, KJV, ASV, WEBSTER) vs “having” (YLT) vs “young crying” (DARBY) vs “boy crying” (DRC)
  • v25 [lexical]: translation of the word for 'unclean' — “unclean” (WEB, ASV, YLT, DARBY, DRC) vs “foul” (KJV, WEBSTER)
  • v25 [lexical]: translation of the command to come out — “charge thee come” (KJV, WEBSTER) vs “command” (ASV, DARBY) vs “command you” (WEB) vs “forth” (YLT) vs “command go” (DRC)
  • v25 [grammatical]: phrasing of the prohibition to enter again — “enter no more into” (KJV, ASV, DARBY, WEBSTER) vs “never” (WEB) vs “thou mayest enter” (YLT) vs “not any” (DRC)
  • v26 [grammatical]: phrasing of the spirit crying out — “And the spirit cried” (KJV, WEBSTER) vs “having out” (ASV, DARBY) vs “After crying out” (WEB) vs “having” (YLT) vs “crying out” (DRC)
  • v26 [lexical]: translation of the severe convulsing — “rent” (KJV, YLT, WEBSTER) vs “torn” (ASV, DARBY) vs “convulsing” (WEB) vs “greatly tearing” (DRC)
  • v26 [lexical]: translation of the resultative conjunction — “so” (YLT, DARBY, WEBSTER, DRC) vs “insomuch” (KJV, ASV) vs “so much” (WEB)
  • v26 [interpretive]: translation of the group who thought he was dead — “many” (KJV, YLT, WEBSTER, DRC) vs “most of them” (WEB) vs “the more part” (ASV) vs “the most” (DARBY)
  • v27 [grammatical]: phrasing of taking him by the hand — “took” (WEB, KJV, ASV, WEBSTER) vs “having taken” (YLT) vs “having taken hold of” (DARBY) vs “taking” (DRC)
  • v28 [grammatical]: tense of entering the house — “was come” (KJV, ASV, DRC) vs “had” (WEB, WEBSTER) vs “having” (YLT) vs “entered” (DARBY)
  • v28 [lexical]: translation of asking privately — “asked” (WEB, KJV, ASV, DARBY, WEBSTER) vs “were questioning” (YLT) vs “secretly” (DRC)
  • v29 [lexical]: phrasing of the spirit coming out — “out” (WEB, ASV) vs “can come forth by” (KJV, WEBSTER) vs “go out” (DARBY, DRC) vs “is able to with” (YLT)
  • v29 [lexical]: translation of the preposition 'except' — “but by” (WEB, KJV, DARBY, WEBSTER, DRC) vs “save” (ASV) vs “except with” (YLT)
  • v31 [textual]: textual variant in the connective conjunction 'for' vs 'and' — “For” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “And” (DRC)
  • v31 [grammatical]: tense of the verb for teaching — “taught” (KJV, ASV, DARBY, WEBSTER, DRC) vs “was teaching” (WEB, YLT)
  • v31 [grammatical]: singular vs plural for disciples — “disciples” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “disciple” (DRC)
  • v31 [lexical]: translation of being delivered or handed over — “is delivered into the” (KJV, WEBSTER) vs “being handed over to” (WEB) vs “up” (ASV) vs “being to” (YLT) vs “men's” (DARBY) vs “shall be betrayed” (DRC)
  • v31 [grammatical]: choice of future auxiliary — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
  • v31 [grammatical]: phrasing of the temporal sequence of being killed — “after that he is” (KJV, WEBSTER, DRC) vs “when” (WEB, ASV) vs “having been” (YLT, DARBY)
  • v32 [lexical]: translation of the saying or word they didn't understand — “understood not that saying” (KJV, WEBSTER) vs “the” (ASV, DARBY) vs “didn’t understand the” (WEB) vs “were understanding the” (YLT) vs “the word” (DRC)
  • v32 [grammatical]: phrasing of their fear to ask — “were afraid” (WEB, KJV, ASV, WEBSTER) vs “they” (YLT, DRC) vs “feared” (DARBY)
  • v33 [grammatical]: phrasing of being in the house — “being” (KJV, YLT, DARBY, WEBSTER) vs “when he was” (WEB, ASV) vs “when they were” (DRC)
  • v34 [lexical]: choice of contrastive conjunction — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT, DARBY)
  • v34 [lexical]: translation of the idiom for remaining silent — “held their peace” (KJV, ASV, WEBSTER, DRC) vs “were silent” (WEB, YLT) vs “remained silent” (DARBY)
  • v35 [stylistic]: inclusion or omission of connective for sitting down — “and” (WEB, KJV, ASV, WEBSTER) vs “he” (YLT, DARBY, DRC)
  • v35 [grammatical]: phrasing of speaking to the twelve — “to” (WEBSTER, DRC) vs “he said to” (WEB) vs “saith unto” (KJV) vs “he” (ASV) vs “he to” (YLT) vs “he says to” (DARBY)
  • v35 [lexical]: translation of the desire to be first — “man desire to” (KJV, DRC) vs “wants” (WEB) vs “would” (ASV) vs “doth will” (YLT) vs “one would” (DARBY) vs “desireth” (WEBSTER)
  • v35 [grammatical]: phrasing of the pronoun for 'he' — “he” (WEB, ASV, YLT, DARBY, DRC) vs “the same” (KJV, WEBSTER)
  • v35 [lexical]: translation of the word for servant or minister — “servant” (WEB, KJV, ASV, WEBSTER) vs “minister” (YLT, DARBY) vs “the minister” (DRC)
  • v36 [stylistic]: inclusion or omission of connective before taking the child — “and” (WEB, KJV, ASV, WEBSTER) vs “he” (YLT, DARBY, DRC)
  • v36 [grammatical]: gender of the pronoun for the child — “him” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “it” (DARBY)
  • v37 [grammatical]: phrasing of the relative clause for receiving — “Whosoever shall receive” (KJV, ASV, DARBY, DRC) vs “Whoever receives” (WEB) vs “Whoever may” (YLT) vs “Whoever” (WEBSTER)
  • v37 [lexical]: translation of 'child' vs 'little child' — “children” (KJV, YLT, WEBSTER) vs “little” (ASV, DARBY) vs “little child” (WEB) vs “child as this” (DRC)
  • v37 [grammatical]: conjugation of the verb for receiving — “receiveth” (KJV, ASV, WEBSTER, DRC) vs “receives” (WEB, DARBY) vs “doth receive” (YLT)
  • v37 [grammatical]: phrasing of the second clause for receiving — “whosoever shall receive” (KJV, DARBY, DRC) vs “whoever receives” (WEB) vs “receiveth” (ASV) vs “whoever may” (YLT) vs “whoever” (WEBSTER)
  • v37 [grammatical]: phrasing of the negative clause for not receiving — “receiveth not” (KJV, ASV, WEBSTER, DRC) vs “doesn’t receive” (WEB) vs “doth receive” (YLT) vs “does receive” (DARBY)
  • v37 [grammatical]: choice of relative pronoun — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT, DARBY)
  • v38 [lexical]: translation of answering or saying — “answered” (KJV, DARBY, WEBSTER, DRC) vs “said to” (WEB) vs “said unto” (ASV) vs “did answer” (YLT)
  • v38 [textual]: textual variant including 'saying' with the respectful title — “Teacher” (WEB, ASV, YLT, DARBY) vs “saying Master” (KJV, WEBSTER, DRC)
  • v38 [grammatical]: (vv 38, 43, 45, 47) choice of possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v39 [grammatical]: phrasing of the relative clause for doing miracles — “who” (ASV, WEBSTER) vs “one who” (YLT, DARBY) vs “one who will” (WEB) vs “man which shall do” (KJV) vs “that doth” (DRC)
  • v39 [lexical]: translation of the term for miracles or mighty works — “miracle” (KJV, DARBY, WEBSTER, DRC) vs “mighty work” (WEB, ASV, YLT)
  • v39 [lexical]: translation of speaking evil or ill — “evil” (WEB, KJV, ASV, YLT, WEBSTER) vs “ill” (DARBY, DRC)
  • v40 [grammatical]: phrasing of the relative pronoun 'whoever' — “he that” (KJV, ASV, WEBSTER, DRC) vs “who” (YLT, DARBY) vs “whoever” (WEB)
  • v40 [textual]: textual variant between 'us' and 'you' — “us” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (DRC)
  • v40 [textual]: textual variant and translation of being for us or for you — “for us” (ASV, YLT, DARBY) vs “on our part” (KJV, WEBSTER) vs “side” (WEB) vs “for you” (DRC)
  • v41 [grammatical]: phrasing of 'whoever gives' — “whosoever shall” (KJV, ASV, DARBY, DRC) vs “whoever will” (WEB) vs “whoever may” (YLT) vs “whoever” (WEBSTER)
  • v41 [lexical]: translation of the strong double negative — “shall not” (KJV, WEBSTER, DRC) vs “in no wise” (ASV, DARBY) vs “will in no way” (WEB) vs “may” (YLT)
  • v42 [grammatical]: choice of demonstrative vs definite article — “these” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v42 [grammatical]: phrasing of the relative clause for believing — “that believe in” (KJV, WEBSTER, DRC) vs “who” (WEB, DARBY) vs “on” (ASV) vs “believing” (YLT)
  • v43 [lexical]: (vv 43, 45, 47) literal vs contextual translation of 'good' vs 'better' — “better” (WEB, KJV, YLT, DARBY, WEBSTER, DRC) vs “good” (ASV)
  • v43 [grammatical]: (vv 43, 45, 47) choice of pronoun object — “thee” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you” (WEB) vs “maimed” (YLT)
  • v44 [grammatical]: (vv 44, 46, 48) tense of the worm not dying — “dieth not” (KJV, WEBSTER, DRC) vs “doesn’t die” (WEB) vs “is dying” (YLT) vs “dies” (DARBY)
  • v44 [lexical]: (vv 44, 46, 48) translation of the fire not being quenched — “quenched” (WEB, KJV, DARBY, WEBSTER) vs “being” (YLT) vs “extinguished” (DRC)
  • v48 [textual]: textual variant between pronoun 'their' and definite article — “their” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v49 [grammatical]: phrasing of everyone being salted — “every one shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “everyone will” (WEB) vs “with fire” (YLT)
  • v50 [grammatical]: choice of second person plural pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v50 [grammatical]: phrasing of having salt in yourselves — “yourselves” (WEB, KJV, ASV, DARBY, WEBSTER) vs “salt” (YLT) vs “you” (DRC)
  • v50 [lexical]: translation of the verb for being at peace — “have” (KJV, YLT, WEBSTER, DRC) vs “be at” (WEB, ASV, DARBY)
  • v50 [grammatical]: phrasing of being at peace with each other — “one with another” (KJV, ASV, WEBSTER) vs “one” (WEB, DARBY) vs “in” (YLT) vs “among you” (DRC)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). The provided Greek text corresponds to the Byzantine / Textus Receptus tradition, characterized by the inclusion of Several Major Additions absent from the Alexandrian (Critical) text (e.g., Mark 9:44 and 46).

Divine names: Theos (God), Kyrios (Lord).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

Mark 9 continues the narrative of Jesus's Galilean ministry with a series of dramatic revelations and instructions. The chapter begins with Jesus taking Peter, James, and John up a high mountain, where his appearance is transformed to blinding white, and he is seen talking with Moses and Elijah. A voice from an overshadowing cloud identifies Jesus as the beloved Son. After descending, Jesus and the disciples discuss Elijah's return before encountering a crowd where the other disciples have failed to exorcise a spirit from a boy. Jesus rebukes the generation, heals the boy, and privately explains the necessity of prayer. The narrative then shifts to Jesus's second prediction of his death and resurrection, which the disciples do not understand. In Capernaum, Jesus addresses their private argument over greatness by using a child to illustrate that the first must be the servant of all. The chapter concludes with a series of teachings warning against exclusionary behavior, severely cautioning against causing little ones to stumble, and describing the unquenchable fire of Gehenna, finishing with exhortations regarding salt and peace.

Jewish interpretation

In its immediate historical setting, this text describes a first-century Galilean Jewish teacher undergoing a visionary transformation alongside Moses and Elijah, healing an afflicted boy, and imparting moral instruction to his disciples. The narrative portrays these Jewish figures debating eschatological timelines, the impending suffering of the righteous, and the strict demands of communal discipleship using severe metaphors of bodily discipline.

Latter-day Saint

In Mark 9, Jesus reveals his divine glory on the Mount of Transfiguration, converses with Moses and Elijah, and casts out a severe deaf and dumb spirit after his disciples fail. He predicts his death and resurrection, and concludes by teaching his disciples that true greatness requires humility, and that they must radically separate themselves from causes of offense.

Jehovah's Witnesses

In Mark 9, Jesus declares that some standing with him will not taste death before seeing the Kingdom of God come in power. Six days later, he is transfigured before Peter, James, and John. His garments become brilliantly white, and Moses and Elijah appear talking with him. A voice from a cloud declares Jesus to be the beloved Son. Returning to the other disciples, Jesus heals a boy with a deaf and mute spirit after the disciples fail, emphasizing the necessity of faith and prayer. He foretells his death and resurrection, though the disciples do not understand. When the disciples argue over greatness, Jesus places a child among them, teaching that the greatest must be a servant to all. He warns severely against stumbling others or oneself, using the imagery of cutting off body parts to avoid being cast into Gehenna, described as a place where the worm does not die and the fire is not quenched.

Translation choices the NCB made (49)
  • v1: Amen — Preserves the Hebrew loanword as an interjection reflecting solemn authority.
  • v1: of those standing here who — Accurately reflects the substantivized participle and relative pronoun pattern.
  • v2: Peter and James and John — English syntax does not use the definite article for personal names.
  • v2: transformed before them — Translates the metamorphosis directly without settling the theological debate over the uncreated nature of the light (disputed among traditions).
  • v3: luminously light — Approximates the lambda alliteration of the original Greek phrase.
  • v4: appeared... were — Reflects the grammatical number shift in the source text from the singular verb taking a compound subject to a plural verb.
  • v4: Elijah with Moses — Names the figures explicitly without settling the theological interpretation of their representative roles regarding the resurrected and living saints (disputed among traditions).
  • v5: one... one... one — Preserves the threefold repetition of the source text.
  • v6: For... for — Preserves the explanatory repetition of the connective particle.
  • v8: no longer saw anyone — Translates the double negative yielding assonance clearly into English.
  • v9: the Son of Man — Capitalization of the messianic title reflects theological reverence.
  • v10: the 'to rise from the dead' — Retains the substantivized infinitive phrase marked by the definite article in English phrasing.
  • v12: endure much — Captures the semantic weight of the phrase, though the pi alliteration of the Greek cannot be naturally replicated in English.
  • v14: them... them — Preserves the repeated pronoun referencing the disciples.
  • v15: all the crowd, seeing... were astonished — Preserves the grammatical number shift from a singular collective subject to a plural participle and plural verb.
  • v17: Teacher — Translates the interjection accurately.
  • v18: foams and grinds — Matches the verbs descriptively, though English loses the exact phonetic rhyme of the Greek.
  • v18: him... him... his — Preserves the repeated pronoun emphasizing the boy as the object.
  • v19: How long... How long — Preserves the rhetorical refrain in natural English idiom.
  • v20: seeing... falling — Preserves the participle sequence detailing the action.
  • v21: From childhood — English cannot replicate the pleonastic double preposition without becoming ungrammatical.
  • v22: both into the fire and into waters — Preserves the exact parallel phrasing and the plural of waters.
  • v23: The 'if you can believe' — Preserves the definite article used to quote the exact phrase.
  • v24: I believe... unbelief — Preserves the cognate contrast of the Greek terms.
  • v24: I believe, Lord; help my unbelief! — Maintains the paradox of the father's plea without settling the theological dispute over human synergy versus prevenient grace (disputed among traditions).
  • v25: The mute and deaf spirit — Preserves the article pattern bracketing the adjectives.
  • v25: come out... enter — Preserves the spatial contrast of the verb stems.
  • v26: crying out and severely convulsing — Conveys the intensity of the action, though the Greek assonance is lost in English.
  • v27: his hand, raised him — Accommodates the redundant pronoun sequence typical of Markan style into English syntax.
  • v28: we — Reflects the emphatic pronoun usage in the Greek.
  • v29: prayer and fasting — The phrase is rendered exactly as it appears in the provided source text, despite academic recognition of it as a widely accepted textual variant and likely scribal addition.
  • v31: kill... killed — Preserves the cognate repetition of the verb.
  • v35: first... last — Preserves the structural chiasm and contrast.
  • v36: him... them... him... them — Preserves the repetition of the pronoun object in sequential clauses, adapting the Greek neuter to natural English animate gender.
  • v37: receives — Preserves the repetition of the verb five times.
  • v38: does not follow us... was not following us — Preserves the shift from the present to the imperfect tense in the source text.
  • v38: casting out demons in your name — Translates the action without settling the ecclesiological debate over whether valid sacraments and objective spiritual power can operate outside the visible institutional church (disputed among traditions).
  • v39: Do not forbid him — Translates the prohibition directly without settling the interpretive debate over whether it constitutes a mandate against sectarianism and requires recognition of other groups (disputed among traditions).
  • v39: work of power... will be able — Preserves the cognate construction between the noun and verb.
  • v40: against us... for us — Preserves the spatial chiasm and contrast of the prepositions.
  • v41: amen — Preserves the interjection reflecting solemn authority.
  • v42: heavy millstone — Conveys the massive size of the animal-driven millstone clearly in dignified English.
  • v43: causes you to stumble — Standard rendering that conveys the metaphorical action of trapping without resolving if it primarily functions as strict Law to crush self-righteousness (disputed among traditions).
  • v43: amputate it — Translates the severe imperative directly without settling its homiletical function (disputed among traditions).
  • v43: Gehenna, into the unquenchable fire — Transliterates Gehenna and translates the description literally without resolving the eschatological debates over eternal torment versus annihilation or restoration (disputed among traditions).
  • v44: where their worm does not die, and the fire is not quenched — Renders the refrain exactly as provided in the source text, without resolving the nature of the judgment (disputed among traditions).
  • v49: salted with fire, and every sacrifice will be salted with salt — Translates the full text provided in the source block, preserving the cognate repetition.
  • v50: salt... saltless... salt — Preserves the cognate wordplay.
  • v50: in yourselves... with one another — Preserves the parallel structure using standard English prepositions.
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)