Semantic Analysis — Mark 1–16 (Koine Greek → Assamese)

Purpose

This document analyzes the entire Gospel of Mark in the original Koine Greek, chapter by chapter, in preparation for Assamese translation-requirements work. The core passage (Mark 10:35–45) receives full verse-by-verse treatment. Every other chapter is analyzed for its load-bearing theological vocabulary using the same analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Assamese) rendering risk.

Terms already established in the baseline Romans translation_memory.json are marked (reuse) and MUST be rendered exactly as recorded there. New terms required for Mark’s distinctive vocabulary are marked (new) and are carried into 08_core_glossary.md for formal registration.

Doctrinal anchors for this curriculum: Jesus as the Suffering Servant and Son of God; The Kingdom of God Breaking In; Faith and Discipleship amid Fear; The Necessity of the Cross; Servanthood versus Worldly Greatness; The Messianic Secret; Jesus’ Authority over Sickness, Sin, and Nature; The Ransom for Many.

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PART 1 — Core Passage Verse-by-Verse: Mark 10:35–45

Mark 10:35

καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης οἱ υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ· Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν.

• Word: Διδάσκαλε (Didaskale, vocative of διδάσκαλος) Transliteration: didaskalos Literal meaning: “Teacher, instructor” Semantic range: formal address to a recognized religious teacher/rabbi; used respectfully by disciples and outsiders alike throughout Mark English variants: “Teacher,” “Master,” “Rabbi” Contextual theological meaning: James and John address Jesus with a title of respect for his teaching authority, yet the request that follows shows they have not grasped the nature of his kingdom — irony is built into the address. Assamese rendering risk: High. Must NOT be rendered গুৰু (guru) — for the same reason “apostle” in the baseline rejects গুৰু: Sankardev’s Ekasarana Dharma centers on an unbroken guru-lineage (Satradhikar succession), and applying that title-root to Jesus collapses his unique authority into that institutional role. Use শিক্ষক (sikkhôk, “teacher”) instead.

• Word: θέλομεν (thelomen) Transliteration: thelō (1pl. present) Literal meaning: “we wish/want” Semantic range: desire, will, wish — can range from a passing preference to a settled resolve English variants: “we want,” “we desire,” “we wish” Contextual theological meaning: presumptuous, self-directed request preceding Jesus’ teaching on servant-leadership; sets up the deliberate contrast with the Son of Man’s own θέλω-less submission (cf. 14:36, “not what I will”). Assamese rendering risk: Low. বিচাৰো/লাগে natural equivalents; no doctrinal collision.

Mark 10:36

ὁ δὲ εἶπεν αὐτοῖς· Τί θέλετέ με ποιήσω ὑμῖν;

No new load-bearing theological terms; θέλετε repeats the term above. Jesus’ question models patient, non-coercive engagement — pastorally significant but not a glossary risk item.

Mark 10:37

οἱ δὲ εἶπαν αὐτῷ· Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων καθίσωμεν ἐν τῇ δόξῃ σου.

• Word: δόξῃ (doxē, dative of δόξα) Transliteration: doxa (reuse — baseline “glory”) Literal meaning: “glory, splendor, honor” Semantic range: visible divine radiance; honor/status; reputation English variants: “glory,” “splendor,” “when you come into your glory” Contextual theological meaning: James and John assume an imminent, visible enthronement and request co-regency seats of honor in it — exposing a worldly-triumphalist misreading of Jesus’ messianic glory that the whole passage corrects. Assamese rendering risk: High (per baseline glory entry). Use established মহিমা. Contextual note required: this is requested honor in anticipated glory, contrasted sharply with the servant-and-ransom glory Jesus actually reveals in v.45.

• Word/phrase: ἐκ δεξιῶν … ἐξ εὐωνύμων Transliteration: ek dexiōn … ex euōnymōn Literal meaning: “from the right parts … from the left/‘well-named’ parts” (εὐώνυμος is a euphemism avoiding the ill-omened word for “left”) Semantic range: positions of highest court honor and delegated co-rule, echoing Psalm 110:1 and royal enthronement imagery English variants: “at your right hand … at your left hand” Contextual theological meaning: deliberate narrative irony — the “right and left” seats James and John seek in glory are structurally answered at the crucifixion, where two criminals are literally crucified “one on his right and one on his left” (15:27). The path to glory is the cross, not a court appointment. Assamese rendering risk: Medium. সোঁহাতে/বাওঁহাতে (right hand/left hand) is the natural, non-risky Assamese idiom; the risk is not lexical but requires a translator/study note preserving the deliberate literary echo with 15:27 so the irony is not lost.

Mark 10:38

ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι;

• Word: ποτήριον (potērion) Transliteration: potērion Literal meaning: “cup, drinking vessel” Semantic range: literal cup; OT metaphor for one’s allotted portion, especially divine judgment/suffering (Ps 75:8; Isa 51:17; Jer 25:15) English variants: “cup” Contextual theological meaning: the cup Jesus will drink is the cup of suffering and divine wrath borne at the cross (cf. 14:36, “remove this cup from me”); James and John are unknowingly asked whether they will share his suffering, not merely his throne. Assamese rendering risk: High. Use standard পান-পাত্ৰ/কাপ (“cup”); mandatory translator note linking it to Gethsemane (14:36) and Isaiah’s cup-of-wrath background so it is not read as an ordinary festive or ceremonial cup.

• Word: βάπτισμα / βαπτίζομαι (baptisma / baptizomai) Transliteration: baptisma (new — see glossary) Literal meaning: “immersion, dipping; that which is immersed/that with which one is immersed” Semantic range: John’s baptism of repentance (1:4–9); ritual washing; here a metaphorical extension — being “submerged” or overwhelmed in suffering and death English variants: “baptism,” “the baptism I am baptized with” Contextual theological meaning: Jesus reuses the concrete rite-word metaphorically for his own coming death — his “baptism” is his immersion into suffering unto death, which genuine disciples (James, John) will also share in some form. Assamese rendering risk: High. Use established Assamese Christian term বাপ্তিস্ম; the risk is that hearers, hearing “baptism,” think only of the water rite of ch.1 and miss the metaphorical extension to suffering — requires an explanatory note at this occurrence distinguishing the literal rite from this metaphorical use.

Mark 10:39

οἱ δὲ εἶπαν αὐτῷ· Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε·

Repeats ποτήριον and βάπτισμα (see above). New theological weight: Jesus confirms the prediction — the brothers will indeed share his sufferings (tradition holds James was martyred, Acts 12:2; John endured exile/persecution). Theological meaning: discipleship necessarily entails participatory suffering with Christ, not exemption purchased by proximity or status — directly supports the “Faith and Discipleship amid Fear” and “Necessity of the Cross” doctrines. No new lexical risk beyond the two terms above.

Mark 10:40

τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ’ οἷς ἡτοίμασται.

• Word: ἡτοίμασται (hētoimastai, perfect passive of ἑτοιμάζω) Transliteration: hetoimazō Literal meaning: “has been prepared” Semantic range: to make ready, prepare, appoint in advance English variants: “has been prepared,” “for those for whom it has been prepared” Contextual theological meaning: the passive voice points to the Father’s sovereign, prior determination — positions of honor in the kingdom are not obtained by request, ambition, or proximity to Jesus, but rest entirely in God’s own plan. Connects to Romans-established providence/election themes. Assamese rendering risk: High. Must not be rendered with a term suggesting impersonal fate (ভাগ্য) or karma-determined destiny — consistent with baseline’s treatment of “election” (ঈশ্বৰৰ মনোনয়ন) and “providence” (ঈশ্বৰৰ বিধান). Render as “যিবিলাকৰ বাবে আগতীয়াকৈ সাজু কৰা হৈছে” (those for whom it has already been prepared) — personal, purposive language, never fatalistic.

Mark 10:41

καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.

• Word: ἀγανακτεῖν (aganaktein) Transliteration: aganakteō Literal meaning: “to be greatly displeased, indignant” Semantic range: strong displeasure/anger, often at a perceived injustice or slight English variants: “became indignant,” “were angry,” “were displeased” Contextual theological meaning: the other ten disciples’ indignation reveals that the desire for status is shared by the whole group, not just James and John — Jesus’ teaching that follows addresses all Twelve, exposing a universal temptation among his followers. Assamese rendering risk: Low–Medium. খং উঠা / অসন্তুষ্ট হোয়া are natural; no doctrinal collision, but should not be softened to mere “surprise,” which would lose the rivalry dynamic essential to the passage’s setup.

Mark 10:42

καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς· Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.

• Word: ἄρχειν (archein) Transliteration: archō Literal meaning: “to rule, govern, be first/chief” Semantic range: political rule; primacy; headship English variants: “rule,” “are recognized as rulers” Contextual theological meaning: describes recognized worldly political authority — the baseline against which Jesus will define kingdom “greatness” oppositely. Assamese rendering risk: Low–Medium. শাসন কৰা is natural and safe.

• Word: κατακυριεύουσιν (katakyrieuousin) Transliteration: katakyrieuō Literal meaning: “to lord it down over, exercise dominion over” (intensive compound of κύριος + κατά) Semantic range: oppressive, domineering rule; used pejoratively of worldly power exercised over subjects English variants: “lord it over,” “exercise lordship over,” “domineer” Contextual theological meaning: Jesus contrasts this domineering pattern of Gentile rulers with the pattern he requires of his disciples — a term built on the same κύριος-root as “Lord” but used here in its negative, oppressive sense. Assamese rendering risk: High. Because the root shares κύριος with প্ৰভু (the baseline’s Critical term for Christ’s exclusive, supreme Lordship), a literal cognate rendering risks blurring Christ’s proper Lordship with this passage’s condemned, domineering “lording over.” Render instead with a distinct phrase such as “তেওঁলোকৰ ওপৰত প্ৰভুত্ব দেখুৱাই অত্যাচাৰ কৰে” (exercises overbearing dominion) or simply “কৰ্তৃত্ব চলায়” (exercises harsh control) — never simply “প্ৰভু হয়” which would echo the salvation confession of Romans 10:9/Mark 10:9 register.

• Word: οἱ μεγάλοι (hoi megaloi) Transliteration: megaloi Literal meaning: “the great ones” Semantic range: persons of high social/political rank, “the great” English variants: “their great ones,” “those in high positions” Contextual theological meaning: worldly greatness measured by rank and power over others — the foil for the doctrine “Servanthood versus Worldly Greatness.” Assamese rendering risk: Low. মহান লোকসকল is adequate.

• Word: κατεξουσιάζουσιν (katexousiazousin) Transliteration: katexousiazō Literal meaning: “to exercise authority/power down over” (compound of ἐξουσία + κατά) Semantic range: to exert coercive control/domination English variants: “exercise authority over,” “domineer” Contextual theological meaning: intensifies κατακυριεύουσιν — a doubled emphasis condemning coercive power as the pattern of “the nations.” Assamese rendering risk: Medium. Render distinctly from ἐξουσία’s positive uses elsewhere in Mark (Jesus’ authority to teach, forgive, heal) — here the sense is negative and coercive; “অত্যাচাৰী কৰ্তৃত্ব চলায়” preserves the negative charge.

• Word: τῶν ἐθνῶν (tōn ethnōn) Transliteration: ethnē (reuse — baseline “gentiles,” অনযাতি — with contextual caution) Literal meaning: “of the nations” Semantic range: in Romans, ἔθνη denotes non-Jewish peoples theologically (Jew/Gentile unity); here in Mark 10:42 it denotes political rulers of pagan nations generally, a more general “worldly rulers” sense English variants: “the Gentiles,” “the nations,” “the rulers of this world” Contextual theological meaning: contrasts worldly political rule-patterns with kingdom-of-God servant leadership. Assamese rendering risk: Medium. Do not force the Romans theological weight of “Gentile” (Jew/Gentile distinction) onto this general political usage; a note distinguishing the two senses of the same underlying term should accompany this passage.

Mark 10:43

οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν, ἀλλ’ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν ἔσται ὑμῶν διάκονος,

• Word: μέγας (megas) Transliteration: megas Literal meaning: “great” Semantic range: great in size, rank, importance English variants: “great,” “greatest” Contextual theological meaning: the desire to be “great” is not condemned outright — it is redefined, not suppressed; kingdom greatness is real greatness, just inverted from worldly expectation. Assamese rendering risk: Low. মহান/বৰ natural.

• Word: διάκονος (diakonos) Transliteration: diakonos (new — see glossary) Literal meaning: “servant, one who waits at table, minister” Semantic range: table-servant; one who performs a serving function/errand; later New Testament technical office (“deacon”) English variants: “servant,” “minister” Contextual theological meaning: foundational term for “Servanthood versus Worldly Greatness” — kingdom greatness is redefined as functional, active service to others, the exact inversion of κατακυριεύω/κατεξουσιάζω above. Assamese rendering risk: High. Render সেৱক (sebok, “one who serves”) — a dignified, active term. Must be kept lexically distinct from δοῦλος in v.44 (see below) so the passage’s rhetorical escalation (servant → slave) is not flattened into a single repeated word.

Mark 10:44

καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος·

• Word: πρῶτος (prōtos) Transliteration: prōtos Literal meaning: “first” Semantic range: first in order, rank, or importance English variants: “first,” “greatest,” “most important” Contextual theological meaning: escalates μέγας — the one who wants to be first (not merely great) must become slave of all, the sharpest possible reversal of worldly ranking logic, echoing 9:35 and anticipating the Beatitudes-like reversal pattern throughout Mark. Assamese rendering risk: Low. প্ৰথম natural.

• Word: δοῦλος (doulos) Transliteration: doulos (new — see glossary) Literal meaning: “slave, bondservant” — one legally owned by a master, without independent personal rights Semantic range: distinct from διάκονος (a functional servant-role); δοῦλος denotes total belonging/ownership — the strongest servitude term available in Greek English variants: “slave,” “servant,” “bondservant” (major modern translations differ sharply here over whether to render “slave” for historical accuracy or “servant” to avoid normalizing chattel slavery) Contextual theological meaning: radical self-abasement — “slave of all” (πάντων δοῦλος) is the fullest possible statement of the servant-leadership ethic, immediately grounded in v.45 by the Son of Man’s own example. Assamese rendering risk: Critical. দাস (das) is the natural Assamese lexical choice but carries real risk of evoking historical bonded-labor/caste-servitude associations in the Assamese social imagination. A mandatory translator note must clarify: this is voluntary self-giving in the pattern of Christ (cf. Philippians 2), not an assignment of social/caste status, and must be kept lexically distinct from সেৱক (διάκονος, v.43) to preserve the passage’s intentional escalation from “servant” to “slave of all.”

Mark 10:45

καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.

This is the theological hinge-verse of the entire curriculum.

• Word: ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou) Transliteration: huios tou anthrōpou (new — see glossary; CRITICAL) Literal meaning: “the son of the man” / “the son of humankind” Semantic range: (1) a generic Semitic circumlocution for “a human being” (e.g., Ezekiel’s divine address); (2) the specific apocalyptic-messianic title from Daniel 7:13–14 — “one like a son of man” who comes with the clouds of heaven and receives everlasting dominion, glory, and kingdom. Jesus fuses both senses as his preferred, deliberately veiled self-designation throughout Mark. English variants: “Son of Man,” “the Human One” (CEB), “the Son of Man” Contextual theological meaning: the title that unites Jesus’ full humanity and vicarious suffering with his hidden divine authority and coming glory — the single most important Christological title in Mark, structurally tied to the Messianic Secret (used by Jesus of himself, never as a confession others make about him until 14:62 and 15:39). Here it is the Son of Man, not merely “Jesus” or “the Messiah,” who defines his mission as servanthood-unto-ransom. Assamese rendering risk: Critical. New glossary entry required: মানুহৰ পুত্ৰ (manuhor putro), literal and established in Assamese Bible tradition. Must be kept sharply distinct from ঈশ্বৰৰ পুত্ৰ (“Son of God,” baseline Critical term) — the two titles are not interchangeable synonyms; conflating them either erases the humility/suffering emphasis proper to “Son of Man” or drains “Son of God” of its unique divine-Sonship force. Mandatory translator note at first occurrence (Mark 2:10) explaining the Daniel 7 background and the deliberate self-veiling function of this title within the Messianic Secret motif.

• Word: διακονηθῆναι / διακονῆσαι (diakonēthēnai / diakonēsai) Transliteration: diakoneō (infinitive forms, passive/active) Literal meaning: “to be served” / “to serve” Semantic range: same root as διάκονος (v.43) — functional service, ministry, table-waiting English variants: “to be served … but to serve” Contextual theological meaning: the Son of Man’s own mission statement embodies exactly the servant-pattern just taught — Jesus does not merely teach servanthood, he defines his entire incarnate purpose by it. Assamese rendering risk: High. Keep consistent with সেৱা কৰা / সেৱক root from v.43 so the reader recognizes Jesus is enacting his own teaching, not offering an unrelated maxim.

• Word/phrase: δοῦναι τὴν ψυχὴν αὐτοῦ (dounai tēn psychēn autou) Transliteration: dounai tēn psychēn Literal meaning: “to give his soul/life” Semantic range: ψυχή (psychē) ranges across “breath of life,” “soul,” “self,” “whole living person” — here it means one’s entire life/self offered up, not merely an immaterial “soul” surviving death English variants: “to give his life,” “to give his soul as a ransom” Contextual theological meaning: echoes Isaiah 53:10, “he poured out his soul” — deliberate Suffering Servant allusion; Jesus’ death is a voluntary, total self-offering, not a passive misfortune. Assamese rendering risk: High. Render প্ৰাণ (pran, “life/whole self”), NOT আত্মা (which is reserved for “spirit,” especially পবিত্ৰ আত্মা, and could otherwise pull toward a Vedantic ātman/soul-survival reading disconnected from bodily, historical self-giving). A brief note distinguishing “giving one’s whole life” from “the soul departing the body” is advisable at first use.

• Word: λύτρον (lytron) Transliteration: lytron (new — see glossary; CRITICAL) Literal meaning: “ransom, the price paid to release a slave or captive” Semantic range: the specific price paid to free a slave, prisoner of war, or hostage; redemption-price; cognate λυτρόω (“to redeem”), ἀπολύτρωσις (“redemption”) English variants: “ransom,” “redemption,” “a ransom for many” Contextual theological meaning: the single most theologically loaded word in this passage — the doctrine “The Ransom for Many” is named directly from this term. It presents Christ’s death as a substitutionary price paid to free humanity from bondage to sin and death, drawing on both Greco-Roman slave-manumission practice and Isaiah 53’s Suffering Servant who “bore the sin of many.” Assamese rendering risk: CRITICAL — highest-priority flag in this entire book. Existing Bengali-Assamese Bible tradition commonly renders this word using the root মুক্তি (“liberation,” e.g. মুক্তিমূল্য, “price of liberation”). This is a direct, specific collision with the baseline’s own forbidden-substitution rule: মুক্তি is explicitly rejected everywhere in the baseline (see “salvation,” “adoption of terms”) because it denotes escape from the rebirth cycle (সংসাৰ) shared across Assamese Vaishnavite, Shaivite, and Shakta traditions — precisely the meaning this passage must NOT convey. Recommended rendering: উদ্ধাৰ-মূল্য (uddhar-mulyô, “rescue-price”), built from উদ্ধাৰ (“rescue/deliverance” — a term without mokṣa/liberation-from-rebirth associations, consonant with the baseline’s already-sanctioned নিস্তাৰ for physical/historical deliverance) plus মূল্য (“price/cost”). Alternatives rejected: মুক্তিমূল্য (root collision with mokṣa/rebirth-liberation); প্ৰতিদান (too commercial/transactional, loses the substitutionary/sacrificial sense). Mandatory human theologian review and a mandatory translator note at every occurrence of this term in the Mark curriculum.

• Word/phrase: ἀντὶ πολλῶν (anti pollōn) Transliteration: anti pollōn Literal meaning: “instead of/in the place of many” Semantic range: ἀντί is a strong substitutionary preposition (“in exchange for,” “in place of” — cf. “an eye for [anti] an eye”); πολλῶν (“many”) echoes Isaiah 53:11–12’s repeated “the many” (rabbim) whose sin the Servant bears English variants: “for many,” “in place of many,” “a ransom for many” Contextual theological meaning: substitutionary atonement stated with maximal precision — Christ’s death does not merely benefit many, it stands in place of many, discharging a debt/penalty they otherwise owed. Assamese rendering risk: Critical. Must be rendered with বহুতৰ সলনি (bohutor sôlôni, “in place of/in exchange for many”), preserving the substitutionary সলনি (“instead of”) rather than a weaker general-benefit preposition (e.g., “বহুতৰ কাৰণে,” “for the sake of many,” which would flatten the exchange-logic into mere benefit). Additionally, “many” (πολλῶν) must not be rendered or footnoted in a way that implies a numerically closed, restricted elect group inconsistent with Mark and Romans’ otherwise universal gospel-offer language (cf. baseline “universal_scope_of_gospel”).

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PART 2 — Chapter-by-Chapter Semantic Analysis: Mark 1–16 (Full Book)

Chapter 1 — Beginnings: Gospel, Baptism, Authority, Cleansing

Term (Gk)	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Assamese Rendering & Risk
εὐαγγέλιον (1:1,14,15)	euangelion	”good news”	authoritative royal/military announcement of victory; here, the proclamation of God’s saving work in Christ	”gospel,” “good news”	Mark opens by naming his whole book “the gospel” — establishes genre and theological claim from v.1	(reuse) সুসমাচাৰ — High risk per baseline; must not read as one devotional teaching among several
υἱοῦ θεοῦ (1:1, textually contested but well-attested)	huiou theou	”Son of God”	see baseline entry	”Son of God”	Mark’s opening Christological claim, bracketing the Gospel with 15:39’s centurion confession	(reuse) ঈশ্বৰৰ পুত্ৰ — Critical
μετάνοια / μετανοέω (1:4,15)	metanoia / metanoeō	”change of mind,” “turning”	inward reorientation of mind and will toward God, issuing in changed life; distinct from mere remorse or ritual penance	”repentance,” “repent”	John’s and Jesus’ shared opening summons; entry requirement into the in-breaking kingdom	(new) মন-পালটন (mon-paloton) — High; must not be read as a ritual act of penance/austerity (tapasya) that earns merit
βάπτισμα / βαπτίζω (1:4-9)	baptisma / baptizō	”immersion, dipping”	John’s baptism of repentance; Jesus’ own baptism; later metaphorical extension (10:38-39)	“baptism,” “baptize”	Public, once-for-all identification with repentance and, for Jesus, with the sinful people he came to save	(new) বাপ্তিস্ম — High; distinguish from ritual bathing/purification customs (স্নান) common in Assamese religious practice, which cleanse ritually but do not signify repentance-faith
βασιλεία τοῦ θεοῦ (1:15)	basileia tou theou	”kingdom of God”	God’s sovereign reign now breaking into history	”kingdom of God"	"The kingdom of God has come near” (ἤγγικεν) — thesis statement for “The Kingdom of God Breaking In” doctrine; ἤγγικεν (perfect, “has drawn near/arrived”) signals inaugurated, not merely future, reign	(reuse) ঈশ্বৰৰ ৰাজ্য — Medium; note distinguishing “has come near” (present in-breaking) from a purely future-only reading
ἐξουσία (1:22,27)	exousia	”authority, right, power”	delegated right to act, distinct from mere δύναμις (raw power)	“authority”	Jesus teaches and casts out spirits “with authority,” astonishing hearers accustomed to scribal citation of tradition	(new) অধিকাৰ (odhikar) — High; must denote divine-delegated authority, not merely political power or scribal credential
πνεῦμα ἀκάθαρτον / δαιμόνιον (1:23-27,34,39)	pneuma akatharton / daimonion	”unclean spirit” / “demon”	personal, hostile spiritual beings under Satan’s dominion, subject to Jesus’ command	”unclean spirit,” “demon”	First of many exorcisms establishing “Jesus’ Authority over Sickness, Sin, and Nature”	(new) অশুচি আত্মা / দুষ্ট আত্মা — High; ভূত (folk-ghost term) rejected as trivializing; must convey personal malevolent spirit-being, not a wandering ancestral ghost of Assamese folk belief
λέπρα / καθαρίζω (1:40-42)	lepra / katharizō	”leprosy” / “to cleanse”	severe skin disease with total social-religious exclusion; cleansing as removal of that exclusion	”leprosy,” “cleanse,” “make clean”	Jesus touches the untouchable and cleanses — anticipates the doctrine of Jesus’ authority over sickness and the reversal of purity-based exclusion	(new) কুষ্ঠ ৰোগ / শুচি কৰা — Medium; শুচি (ritual/physical cleanliness) is appropriate here (contra পবিত্ৰ, reserved for moral-relational holiness per baseline note)

Chapter 2 — Authority to Forgive, Sabbath Lordship

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
ὁ υἱὸς τοῦ ἀνθρώπου (2:10,28) huios tou anthrōpou ”the Son of Man”	see 10:45 above — first occurrence in the book ”Son of Man”	First Markan use: “the Son of Man has authority on earth to forgive sins” — links the title immediately to divine prerogative exercised on earth	(new, first occurrence) মানুহৰ পুত্ৰ — Critical; mandatory translator note here (Daniel 7 background; distinct from “Son of God”)
ἀφίενται αἱ ἁμαρτίαι (2:5,7,9,10) aphientai hai hamartiai ”sins are forgiven”	ἀφίημι: to release, let go, forgive a debt ”sins are forgiven,” “your sins are forgiven”	Direct divine prerogative claimed by Jesus; scribes rightly recognize only God can forgive sin — a deity-of-Christ claim embedded in a healing narrative	(new) পাপ ক্ষমা কৰা (pap khyôma kôra) — High; ক্ষমা must convey a divine legal release of guilt, not casual social pardon
ἁμαρτία (throughout) hamartia ”sin”	see baseline ”sin”	Universal moral category before a personal God	(reuse) পাপ — High
σάββατον (2:23-28) sabbaton ”Sabbath”	the seventh-day rest commanded in Torah ”Sabbath"	"The Son of Man is lord even of the Sabbath” — Jesus asserts authority over a core Mosaic institution	(new) বিশ্ৰাম বাৰ (bisram bar) — Medium; requires brief explanatory note on the OT Sabbath commandment for readers with low OT literacy
κύριος (2:28) kyrios ”lord”	see baseline ”lord”	First explicit Markan lordship claim, over the Sabbath itself	(reuse) প্ৰভু — Critical

Chapter 3 — Conflict, the Twelve, Blasphemy, True Family

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
ἀπόστολος (3:14) apostolos ”one sent”	see baseline ”apostle”	Jesus formally appoints the Twelve as ἀπόστολοι	(reuse) প্ৰেৰিত — Medium
Σατανᾶς (3:23,26) Satanas ”Satan,” the Adversary	personal, chief hostile spiritual being, ruler over the demonic realm ”Satan”	Beelzebul controversy: Jesus argues that his exorcisms are the invasion of Satan’s kingdom by God’s kingdom, not collusion with Satan	(new) শয়তান (Xoytan, established transliteration) — High; must denote a personal evil being, not an impersonal principle of evil or a mythological trickster figure
βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (3:29) blasphēmia eis to Pneuma to Hagion ”blasphemy against the Holy Spirit”	deliberate, willful attribution of the Spirit’s clearly divine work to Satan ”blasphemy against the Holy Spirit,” “unforgivable sin”	The one sin Mark identifies as unforgivable — a Critical doctrinal statement requiring precision	(new) পবিত্ৰ আত্মাৰ বিৰুদ্ধে নিন্দা — Critical; must not be softened into “disrespect” or generalized into any sin against God; requires precise theological framing
τὸ θέλημα τοῦ θεοῦ (3:35) to thelēma tou theou ”the will of God”	God’s purposive intention ”the will of God”	Redefines true family as those who do God’s will, not blood kinship — anticipates radical kingdom-identity themes	(new) ঈশ্বৰৰ ইচ্ছা — Medium

Chapter 4 — Parables, the Mystery of the Kingdom, Authority over Nature

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
παραβολή (4:2,10-13,33-34) parabolē ”a placing beside”	an extended comparison/illustrative story used to reveal truth to the receptive and conceal it from the hardened ”parable”	Jesus’ primary teaching method for kingdom truth throughout ch.4	(new) দৃষ্টান্ত (dristanto) — Medium; distinguish from a generic moral fable or folk-tale with no revelatory/concealing function
τὸ μυστήριον τῆς βασιλείας τοῦ θεοῦ (4:11) to mystērion tēs basileias tou theou ”the mystery/secret of the kingdom of God”	that which is hidden from the general public but disclosed to a chosen circle ”the secret of the kingdom of God,” “the mystery of the kingdom”	Core textual anchor for “The Messianic Secret” doctrine — kingdom truth is being progressively, selectively revealed	(new) ৰাজ্যৰ ৰহস্য (rajyor rôhosyô) — Critical; direct collision risk with tantric/esoteric “rahasya” traditions in Hindu religious culture where secret knowledge (guru-imparted, initiation-gated) is a permanent, closed mystical system; mandatory note that this is progressive, historically unfolding revelation culminating in open proclamation (cf. 4:22, “nothing hidden except to be made known”), not a permanently esoteric gnosis reserved for spiritual elites
ἐπετίμησεν τῷ ἀνέμῳ (4:39) epetimēsen tō anemō ”he rebuked the wind”	to command with authority, silencing/restraining ”he rebuked the wind and said to the sea, ‘Peace! Be still!’”	Authority over nature itself — direct evidence for “Jesus’ Authority over Sickness, Sin, and Nature”	(new) ধমকি দিয়া / আজ্ঞা দিয়া (command/rebuke) — Medium
τίς οὖν οὗτός ἐστιν (4:41) tis oun houtos estin ”who then is this?“	identity question posed by the awestruck disciples ”Who then is this?”	Rhetorical hinge-question of Mark’s Christology — the reader is meant to answer with the confessions building toward 8:29 and 15:39	Not a lexical risk item, but a structural note for translators: preserve as an open, unresolved question, not answered prematurely within the verse
φόβος / ἐφοβήθησαν φόβον μέγαν (4:41) phobos ”fear”	awe/terror in the face of divine power, distinct from ordinary anxiety ”they were filled with great fear”	First major “Faith and Discipleship amid Fear” data point — holy awe at Jesus’ authority	(new) ভয় (bhoy) — Medium; context must distinguish reverential awe from anxious unbelief (cf. 4:40, “why are you afraid? Have you no faith?”)

Chapter 5 — Authority over Demons, Disease, Death; Faith that Saves

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
δαιμονιζόμενος / Λεγιών (5:1-20) daimonizomenos / Legiōn ”demon-possessed” / “Legion”	severe demonic bondage; “Legion” names the multitude/military-scale of oppressing spirits ”the man with the unclean spirit,” “Legion”	Vivid demonstration of Jesus’ authority extending even over massed demonic power	(reuse concept, new name) লেজিয়ন (transliteration) — Low; অশুচি আত্মা (reuse from ch.1)
ἡ πίστις σου σέσωκέν σε (5:34) hē pistis sou sesōken se ”your faith has saved/healed you”	σῴζω ranges over physical healing and eternal salvation — Mark deliberately exploits both senses ”your faith has healed you,” “your faith has made you well,” “your faith has saved you”	The woman’s physical healing is presented in salvation-language, hinting that bodily healing is a sign pointing toward the deeper πρᵢτρᾷνα (salvation) Jesus brings	(new — dual-sense term) σῴζω → সুস্থ কৰা (heal, physical contexts) vs. (reuse) পৰিত্ৰাণ (salvation, spiritual contexts) — High; translator must decide context-sensitively and should note, where exegetically appropriate, that Mark intends the reader to hear both registers simultaneously
πίστις (5:34,36) pistis ”faith”	see baseline ”faith”	Faith as the channel through which Jesus’ authority reaches the sufferer	(reuse) বিশ্বাস — High
ἀρχισυνάγωγος (5:22) archisynagōgos ”synagogue ruler”	leader/administrator of a local synagogue ”synagogue leader/ruler”	Jairus’ social status heightens the drama; see ch.6 note on συναγωγή below	(new) সমাজ-গৃহৰ অধ্যক্ষ — Low-Medium

Chapter 6 — Unbelief, Sending, Fear on the Water, “It is I”

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
συναγωγή (6:2) synagōgē ”synagogue, assembly”	the local Jewish congregational meeting-place/institution ”synagogue”	Site of Jesus’ rejected teaching at Nazareth	(new) সমাজ-গৃহ (samaj-grih) or transliteration সিনাগগ — Medium-High; must NOT be rendered নামঘৰ (the Ekasarana Dharma prayer-house institution, forbidden per baseline “church” entry) despite real functional-institutional parallels; must also be distinguished from মণ্ডলী (baseline “church,” the NT ekklesia)
ἀπιστία (6:6) apistia ”unbelief”	absence/refusal of trust; opposite of πίστις ”unbelief,” “lack of faith"	"He marveled at their unbelief” — Nazareth’s rejection despite evident authority	(new) অবিশ্বাস (obiswax) — High, direct antonym of established বিশ্বাস
σπλαγχνίζομαι (6:34) splagchnizomai ”to be moved in one’s inward parts/gut”	deep visceral compassion ”he had compassion on them”	Motivates the feeding of the 5,000 — compassion as a divine, not merely sentimental, response	(new) কৰুণাবোধ কৰা / মৰম লাগা — Medium
ἐγώ εἰμι (6:50) egō eimi ”I am”	ordinary self-identification (“it is I”) but, in Greek biblical idiom, also echoes the divine self-naming of Exodus 3:14 LXX ”It is I,” “Take heart, it is I”	Walking on the sea, Jesus’ self-identification carries a double resonance — mundane reassurance and veiled divine self-disclosure, consistent with the Messianic Secret’s pattern of partial revelation	(new) মই আছোঁ / মইয়েই (moi asü) — Critical; risk of the Assamese rendering reading as merely casual (“it’s just me”) and losing the divine-name echo entirely; mandatory translator note connecting to the LXX background
μὴ φοβεῖσθε (6:50) mē phobeisthe ”do not be afraid”	command against fear, addressed to disciples in a moment of terror ”do not be afraid,” “take heart”	Central text for “Faith and Discipleship amid Fear” — fear is met not by denial of the frightening circumstance but by Jesus’ presence and identity	(new) ভয় নকৰিব — High
πεπωρωμένη ἡ καρδία (6:52) pepōrōmenē hē kardia ”the heart having been hardened/calloused”	spiritual dullness, inability to perceive ”their hearts were hardened”	Diagnoses the disciples’ persistent failure to grasp who Jesus is despite repeated demonstrations of authority	(new) কঠিন হৃদয় — Medium

Chapter 7 — Tradition versus Commandment, Purity Redefined

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
παράδοσις (7:3-13) paradosis ”tradition, that which is handed down”	inherited human religious custom, contrasted with God’s actual commandment ”the tradition of the elders”	Jesus’ critique that human tradition can nullify God’s actual word — highly resonant in a culture layered with its own inherited devotional customs	(new) পুৰুষানুক্ৰমে পোৱা প্ৰথা — Medium
κορβάν (7:11) korban (transliterated Hebrew/Aramaic) “a gift [devoted to God]“	a vow formula dedicating property to God, exploited to avoid supporting one’s parents ”Corban”	Illustrates how legalistic vow-technicality can be used to violate the actual commandment to honor parents	(new) কৰ্বান (transliteration) — Low-Medium; needs a short explanatory gloss
κοινόω (7:15,18-23) koinoō ”to make common/unclean, defile”	ritual/ceremonial defilement in Jewish purity law, here reinterpreted by Jesus as moral defilement originating in the heart ”defile,” “make unclean”	Landmark redefinition: defilement is what proceeds from the heart (evil thoughts, etc.), not what is eaten — relevant to the doctrine of universal human sinfulness rather than external ritual status	(new) অশুচি কৰা (oxuchi kôra) — High; must carry the pivot from ceremonial-food impurity to inward moral impurity; do not conflate with পাপ (sin) directly but show the connection Jesus draws

Chapter 8 — Peter’s Confession, the First Passion Prediction, the Cross

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
ὁ Χριστός (8:29) ho Christos ”the Christ, the Anointed One”	see baseline “messiah" "the Christ,” “the Messiah”	Peter’s confession — the narrative and theological climax of Mark’s first half	(reuse) মচীহ / খ্ৰীষ্ট (as established Bible-name convention) — Critical
δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παθεῖν (8:31) dei ton huion tou anthrōpou pathein ”it is necessary [divinely ordained] for the Son of Man to suffer”	δεῖ expresses not mere probability but binding divine necessity, rooted in God’s redemptive plan ”the Son of Man must suffer many things,” “must undergo”	The first, explicit passion prediction — foundational text for “The Necessity of the Cross” doctrine	(new) δεῖ → নিশ্চয় হ’ব লাগিব / অবশ্যেই হব লাগে — High; must convey purposive divine necessity (God’s redemptive plan), never impersonal fate/destiny or karma-inevitability — same caution as baseline’s “providence” entry
ἆρον τὸν σταυρὸν αὐτοῦ (8:34) aron ton stauron autou ”let him take up his cross”	σταυρός: the literal Roman execution-stake; here a call to embrace potential martyrdom/total self-denial in following Jesus ”take up his cross,” “take up their cross”	Central discipleship-cost text, directly tied to “The Necessity of the Cross” doctrine extended to disciples	(new) ক্ৰুচ কঢ়িয়াই লওক (krus kôriai lôwôk) — Critical; ক্ৰুচ (transliteration of “cross”) is the established Assamese Christian term; must denote the specific historical Roman execution instrument and, by extension, the call to total self-denial unto death, not a metaphor for generic hardship or burden
ἀπαρνησάσθω ἑαυτόν (8:34) aparnēsasthō heauton ”let him deny himself”	to renounce/disown oneself completely ”deny himself”	Total self-renunciation as the precondition of true discipleship	(new) নিজকে অস্বীকাৰ কৰা — Medium-High
δόξα (8:38) doxa ”glory”	see baseline; here future eschatological glory of the Son of Man’s return ”glory,” “in the glory of his Father”	Anticipates the Son of Man’s future exaltation — links directly to 10:37’s misdirected request for glory	(reuse) মহিমা — High

Chapter 9 — Transfiguration, the Beloved Son, Faith amid Unbelief

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός (9:7) houtos estin ho huios mou ho agapētos ”this is my beloved Son”	ἀγαπητός: dearly loved, singularly beloved ”This is my beloved Son; listen to him”	The Father’s direct voice confirms Jesus’ unique Sonship at the Transfiguration, echoing 1:11 and anchoring the doctrine “Jesus as … Son of God” at its clearest narrative point	(new phrase, reuse root term) মোৰ প্ৰিয় পুত্ৰ — Critical; must reinforce ঈশ্বৰৰ পুত্ৰ (Son of God) as unique, eternal, not one of several beloved devotees/incarnations addressed affectionately by a deity in bhakti devotional literature
πιστεύω· βοήθει μου τῇ ἀπιστίᾳ (9:24) pisteuō; boēthei mou tē apistia ”I believe; help my unbelief”	juxtaposition of πίστις and ἀπιστία in a single desperate cry ”I believe; help my unbelief!”	Models honest, imperfect faith seeking Jesus’ help — pastorally central to “Faith and Discipleship amid Fear”	(reuse + reuse) বিশ্বাস / অবিশ্বাস — High
γέεννα (9:43,45,47) geenna ”Gehenna”	the Valley of Hinnom, historically a site of idolatrous child sacrifice and later refuse-burning, used by Jesus as the name for final judgment/hell ”hell,” “Gehenna”	Warns of the ultimate seriousness of sin, in the context of causing others to stumble	(new) নৰক (nôrôk) — High; নৰক is the standard Hindu/Buddhist cosmological term for one of many temporary, karma-proportioned hells from which a soul may eventually be reborn out; mandatory note distinguishing Gehenna as a specific, final, non-cyclical place of judgment
πρῶτος / ἔσχατος (9:35) prōtos / eschatos ”first” / “last”	see also 10:44 ”first,” “last"	"Whoever wants to be first must be last of all and servant of all” — anticipates 10:43-44 verbatim in theme	(reuse of terms established at 10:44) প্ৰথম / সৰ্বশেষ — High

Chapter 10 — (Core Passage vv.35-45 treated fully in Part 1 above) — Additional Chapter Content

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
ἡ βασιλεία τοῦ θεοῦ (10:14-15) hē basileia tou theou ”the kingdom of God”	see ch.1 ”kingdom of God"	"Let the children come… for the kingdom of God belongs to such as these” — receiving the kingdom like a child, without achievement or status	(reuse) ঈশ্বৰৰ ৰাজ্য — Medium
ζωὴ αἰώνιος (10:17,30) zōē aiōnios ”eternal life”	everlasting, personal, relational life with God, inaugurated now and consummated at the resurrection ”eternal life”	The rich young man’s question frames the entire encounter — answered not by achievement (keeping commandments perfectly, wealth) but by following Jesus	(new) অনন্ত জীৱন (ônôntô jibon) — Critical; must not be conflated with মোক্ষ (moksha — dissolution of the individual self into an impersonal absolute); this is personal, relational, everlasting life with a personal God, the self intact and in communion, not the self extinguished/merged
υἱὸς Δαυίδ (10:47-48) huios Dauid ”Son of David”	royal-messianic title tied to the Davidic covenant ”Son of David”	Blind Bartimaeus’s cry is the first open messianic acclamation of Jesus in Mark by an outsider — significant for “The Messianic Secret,” as it occurs just before Jesus’ identity becomes increasingly public en route to Jerusalem	(new) দায়ূদৰ পুত্ৰ (Dayudor putro) — Critical; distinct from but related to baseline’s “seed of David” (দায়ূদৰ বংশৰ); requires OT covenant background note per baseline’s davidic_covenant risk entry
ἡ πίστις σου σέσωκέν σε (10:52) hē pistis sou sesōken se ”your faith has saved/healed you”	see ch.5 ”your faith has healed you”	Repeats the healing/salvation dual-sense term from 5:34, forming a literary bracket around the “way” section (8:22–10:52)	(reuse of ch.5 dual-sense term) সুস্থ কৰা / পৰিত্ৰাণ — High

Chapter 11 — Triumphal Entry, Temple, Authority Questioned

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
Ὡσαννά (11:9-10) Hōsanna (transliterated Hebrew) “save now, save please”	liturgical acclamation from Psalm 118, addressed to God/the coming king ”Hosanna”	Crowds acclaim Jesus with royal-messianic language, yet the Messianic Secret continues — full significance still veiled from the crowd	(new) হোচেয়ন্না (transliteration, established) — Low-Medium; brief gloss required (“save now/please”)
ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου (11:9) ho erchomenos en onomati Kyriou ”he who comes in the name of the Lord”	messianic-liturgical formula from Psalm 118:26 ”blessed is he who comes in the name of the Lord”	Applies OT enthronement/pilgrim-blessing language to Jesus	(reuse root) প্ৰভুৰ নামত অহা — High
οἶκος προσευχῆς / σπήλαιον λῃστῶν (11:17) oikos proseuchēs / spēlaion lēstōn ”house of prayer” / “den of robbers”	citing Isaiah 56:7 and Jeremiah 7:11 ”house of prayer,” “den of robbers”	Temple-cleansing critique: worship corrupted by commerce/exploitation, prophetic judgment on the temple institution itself, foreshadowing its destruction (ch.13)	(new) প্ৰাৰ্থনাৰ ঘৰ / চোৰৰ গুহা — Medium
ἐξουσία (11:28-33) exousia ”authority”	see ch.1 ”authority,” “by what authority”	Religious leaders challenge Jesus’ authority directly; he counters with an unanswerable question about John’s authority	(reuse) অধিকাৰ — High

Chapter 12 — Cornerstone, Caesar, Resurrection Debate, Greatest Commandment

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
κεφαλὴν γωνίας (12:10) kephalēn gōnias ”head of the corner, cornerstone”	citing Psalm 118:22 — the rejected stone that becomes foundational ”the cornerstone,” “the head of the corner”	Applied to Jesus’ rejection and vindication — the parable of the tenants indicts the leaders and predicts the Messiah’s rejection-then-exaltation pattern	(new) চুকৰ প্ৰধান শিল (chukor prôdhan xil) — Medium
ἀνάστασις (12:18-27) anastasis ”resurrection”	see baseline — CRITICAL term ”resurrection”	The Sadducees deny it; Jesus affirms it decisively, grounding it in God’s own character (“God of the living”)	(reuse) পুনৰুত্থান — Critical
ἀγαπήσεις (12:30-31) agapēseis ”you shall love”	citing Deut 6:4-5 and Lev 19:18 — total, covenantal love ”love the Lord your God… love your neighbor”	The greatest commandment — summary of the whole Law’s intent	(new) প্ৰেম কৰিব (prem kôriba) — Medium
υἱὸς Δαυίδ (12:35-37) huios Dauid ”Son of David”	see ch.10 ”Son of David”	Jesus poses the riddle of how the Messiah can be both David’s son and David’s Lord (citing Ps 110:1) — a veiled claim to a status higher than merely Davidic, feeding directly into the doctrine of Christ’s deity	(reuse) দায়ূদৰ পুত্ৰ — Critical

Chapter 13 — The Olivet Discourse: Apocalyptic Hope amid Fear

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
τὸ βδέλυγμα τῆς ἐρημώσεως (13:14) to bdelygma tēs erēmōseōs ”the abomination of desolation”	citing Daniel; a specific act of sacrilegious desecration signaling impending catastrophic judgment (historically associated with the temple’s destruction, AD 70) “the abomination of desolation,” “the desolating sacrilege”	Apocalyptic sign marking severe eschatological crisis	(new) উচ্ছন্নতাৰ ঘৃণনীয় বস্তু — Critical; requires historical/apocalyptic explanatory note; must not be assimilated to Hindu cyclical degeneration concepts (e.g., descent into Kali Yuga), which is gradual and cyclical rather than a specific, historically locatable, once-for-all sign
ὁ υἱὸς τοῦ ἀνθρώπου ἐρχόμενος ἐν νεφέλαις μετὰ δόξης (13:26) ho huios tou anthrōpou erchomenos en nephelais meta doxēs ”the Son of Man coming in the clouds with glory”	direct citation of Daniel 7:13-14 ”the Son of Man coming in clouds with great glory”	The Son of Man title’s apocalyptic dimension is fully unveiled here — the hidden authority of 2:10/10:45 is revealed as the coming glorious judge/king	(reuse of established terms) মানুহৰ পুত্ৰ / মহিমা — Critical
γρηγορεῖτε (13:33-37) grēgoreite ”watch, keep alert”	eschatological vigilance, spiritual readiness for an uncertain time of return ”watch,” “keep alert,” “stay awake”	Repeated imperative closing the discourse — readiness amid uncertainty, directly relevant to “Faith and Discipleship amid Fear”	(new) জাগ্ৰত থাকা / সাৱধানে থাকা — Medium; distinguish from meditative “wakeful awareness” (jāgṛti) sought in yogic/Vedantic practice — this is ethical-eschatological readiness for Christ’s return, not an altered state of consciousness

Chapter 14 — Passover, Last Supper, Betrayal, Gethsemane

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
πάσχα (14:1,12,14,16) pascha ”Passover”	the Exodus deliverance festival ”Passover”	Sets the Last Supper within the Exodus-deliverance framework — Jesus reinterprets the Passover meal around himself	(new) নিস্তাৰ-পৰ্ব (nistar-pôrbo) — Medium; reuses baseline-sanctioned নিস্তাৰ (“rescue,” acceptable for physical/historical deliverance narrative contexts) as its root, which is doctrinally apt here
τὸ αἷμά μου τῆς διαθήκης (14:24) to haima mou tēs diathēkēs ”my blood of the covenant”	αἷμα: blood, life poured out; διαθήκη: covenant, see baseline ”my blood of the covenant,” “the blood of the covenant”	Institutes the Lord’s Supper — directly ties Jesus’ death to covenant-making, and by extension to the ransom of 10:45	(new term: αἷμα) + (reuse: covenant) তেজ (tez, “blood”) + নিয়ম — Critical; the whole phrase নিয়মৰ তেজ must be rendered so as to preserve both the sacrificial and covenant-establishing senses together
Ἀββά ὁ πατήρ (14:36) Abba ho patēr ”Abba, Father”	see baseline — retained Aramaic term of filial intimacy ”Abba, Father”	Gethsemane prayer — Jesus’ own intimate address to the Father amid his greatest anguish, modeling the same address given to believers in Romans 8:15	(reuse) আব্বা + পিতা — High
παραδίδωμι (14:10,18,21,41,42,44) paradidōmi ”to hand over, deliver up, betray”	ranges from human betrayal (Judas) to the theological “handing over” of the Son within God’s redemptive plan ”betray,” “deliver up,” “hand over”	The same verb describes both Judas’ treacherous act and, implicitly, the divine plan by which the Son is “handed over” for the ransom of many — a theologically rich double usage	(new) শোধাই দিয়া / বিশ্বাসঘাতকতা কৰি শোধাই দিয়া — High; translator note should flag the dual human-treachery/divine-purpose resonance so it is not read as pure accident or pure human evil severed from God’s sovereign plan

Chapter 15 — Trial, Crucifixion, Death, Centurion’s Confession

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
βασιλεὺς τῶν Ἰουδαίων (15:2,9,12,18,26) basileus tōn Ioudaiōn ”King of the Jews”	royal-messianic title, used mockingly by Pilate/soldiers, yet objectively true ”King of the Jews”	Ironic royal proclamation at the point of deepest humiliation — the crucified king motif central to Mark’s theology of the cross	(new) যিহুদীৰ ৰজা (Jihudir rôja) — High
σταυρός / σταυρόω (15:13-15,20-27) stauros / stauroō ”cross” / “to crucify”	see ch.8 ”cross,” “crucify”	The literal fulfillment of 8:31’s necessity and 10:38’s “cup” — Jesus’ actual crucifixion	(reuse) ক্ৰুচ — Critical
τὸ καταπέτασμα (15:38) to katapetasma ”the curtain, veil”	the temple curtain separating the Holy Place from the Holy of Holies ”the curtain of the temple was torn in two”	Symbolizes opened access to God’s presence at the moment of Jesus’ death — theologically loaded temple-imagery	(new) মন্দিৰৰ পৰ্দা (môndiror pôrda) — Medium; note: মন্দিৰ is acceptable here denoting the literal historical Jerusalem Temple building, distinct from its baseline rejection as a rendering for “church”/ekklesia
ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν (15:39) alēthōs houtos ho anthrōpos huios theou ēn ”truly this man was the Son of God”	see baseline “son_of_god" "Truly this man was the Son of God!”	The centurion’s confession is the first full human confession of Jesus’ divine Sonship in the entire Gospel, spoken paradoxically at the cross — the climactic answer to 4:41’s “who then is this?”	(reuse) ঈশ্বৰৰ পুত্ৰ — Critical; this is the single most theologically climactic occurrence of the term in the book and requires theologian-level review attention

Chapter 16 — Resurrection and Commission

Terms	Variants	Theological Meaning	Assamese Rendering & Risk
ἠγέρθη (16:6) ēgerthē ”he has been raised”	ἐγείρω, “to raise up” — used alongside ἀνάστασις as resurrection vocabulary ”he has risen,” “he is not here”	The empty tomb declaration — the vindicating fulfillment of every passion prediction’s promise (8:31; 9:31; 10:34)	(reuse concept — same doctrine as baseline “resurrection”) পুনৰুত্থান হৈছে — Critical; NEVER পুনৰ্জন্ম
φόβος (16:8) phobos ”fear”	see chs.4,6 ”they were afraid”	The Gospel’s original ending (16:8) closes on trembling, fearful silence rather than triumphant proclamation — a deliberately unresolved note calling the reader/hearer to respond in faith rather than fear	(reuse) ভয় — Medium; preserve the ending’s unresolved, open-ended force rather than smoothing it into simple triumph
[16:9-20, the “longer ending”] — —	Textually disputed passage absent from the earliest and best manuscripts (Codex Sinaiticus, Vaticanus) “the Great Commission,” “signs following”	Contains commissioning and “signs” language (tongues, healing, etc.) important to many church traditions but requiring a textual-critical note	Flag for editorial decision: include with bracketed textual note per standard modern Bible practice (e.g., “some manuscripts add”), rather than silently presenting as of equal certainty with 1:1–16:8

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Summary of New (Non-Baseline) Terms Requiring Formal Glossary Registration

Son of Man; ransom; baptism; repentance; authority (ἐξουσία); unclean spirit/demon; leprosy/cleanse; forgive (sins); Sabbath; Satan; blasphemy against the Holy Spirit; will of God; parable; mystery of the kingdom; rebuke (nature); save/heal (dual-sense σῴζω); synagogue; unbelief; compassion; “I am” (ἐγώ εἰμι); do not fear; hardened heart; tradition; Corban; defile/unclean (κοινόω); “must” (δεῖ, divine necessity); cross; deny oneself; beloved Son; Gehenna/hell; eternal life; Son of David; Hosanna; house of prayer/den of robbers; cornerstone; abomination of desolation; watch/be alert; Passover; blood (αἷμα) of the covenant; betray/hand over (παραδίδωμι); King of the Jews; temple curtain.

All are carried forward into 08_core_glossary.md with full risk-tier assignment and rendering rationale.