Semantic Analysis: Mark (Full Book) in Koine Greek → Bengali

Methodology Note

This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage of Mark, chapter 1 to chapter 16, with the core passage (Mark 10:35-45) receiving verse-by-verse treatment. Every load-bearing theological term is documented with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Mark, and destination-language (Bengali) rendering risk.

Where a term already exists in the baseline Romans translation_memory.json / bible_term_registry.json, the established Bengali rendering is reused exactly and marked [REUSED FROM ROMANS TM]. New terms specific to Mark’s narrative-Gospel genre (miracle, exorcism, parable, and passion vocabulary largely absent from the Pauline epistles) are marked [NEW — MARK-SPECIFIC] and assigned a risk tier using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

Chapters that introduce no new load-bearing vocabulary state this explicitly rather than being silently omitted.

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

Mark 10:35

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
Teacher Διδάσκαλε / Didaskale (vocative of διδάσκαλος) “one who instructs/teaches”	Formal instructional title; used of rabbis, philosophers, and (in the Gospels) of Jesus by disciples and outsiders alike Teacher, Master, Rabbi	James and John address Jesus with a title of respect that, ironically, undersells who he actually is — the scene’s dramatic tension is that they treat the one who possesses Son of Man / Son of God authority as a negotiable patron they can petition for personal advancement	[NEW — MARK-SPECIFIC] গুরু / শিক্ষক — Risk: High. গুরু is the natural, warm Bengali word for “teacher” but is saturated with the Hindu guru-disciple (guru-shishya) devotional tradition, in which a living guru is a venerated, sometimes quasi-divine spiritual master. Using গুরু risks reducing Jesus to one guru among many rather than the unique Lord. Recommend গুরু only with surrounding context (title chains with প্রভু / খ্রীষ্ট) reinforcing exclusivity; শিক্ষক is a safer, more neutral alternative in doctrinally load-bearing contexts.
ask/request αἰτήσωμέν / aitēsōmen ”we might ask/request”	Petition, demand, request (can range from humble prayer-request to presumptuous demand) ask, request, demand	Sets up the irony: they “ask” as if entitled to dictate terms to their Teacher, foreshadowing the correction in vv. 42-45	[NEW] চাওয়া / অনুরোধ করা. Risk: Low. Standard vocabulary; no doctrinal collision.

Mark 10:36

Greek: ὁ δὲ εἶπεν αὐτοῖς· Τί θέλετέ [με] ποιήσω ὑμῖν; No new load-bearing theological terms; Jesus’ patient, probing question (θέλετε, “you want”) reuses the “desire/will” root that recurs across the passage. Bengali: তোমরা কী চাও…? — Low risk.

Mark 10:37

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
glory δόξῃ / doxē (δόξα) “brightness, honor, weighty splendor”	God’s radiant presence/honor; also royal/messianic enthronement honor glory, splendor, honor	James and John assume Jesus’ “glory” means an imminent, visible royal enthronement (a political/military messianic kingdom) in which they can claim the two seats of highest honor	[REUSED FROM ROMANS TM] মহিমা. Risk: High (as in baseline). Here the risk is not lexical but conceptual: readers must not assume “glory” in Mark 10:37 means the same worldly enthronement the brothers imagined — Jesus redefines it as glory-through-the-cross (cf. Mark 8:31; 10:45).
right hand / left hand ἐκ δεξιῶν … ἐξ ἀριστερῶν ”from the right(s) … from the left(s)“	Idiom for the two most honored positions flanking a king/ruler at a banquet or throne at his right hand / left hand	Seats of co-rule and highest status in the coming kingdom	[NEW] ডান পাশে / বাম পাশে. Risk: Low-Medium. The honor-status idiom translates naturally into Bengali honor culture (ডান হাত হওয়া = “to be someone’s right hand” is already idiomatic in Bengali); no forbidden-term collision, but the passage’s irony (worldly-honor-seeking corrected by servant-lordship) must be preserved in surrounding verses, not resolved here.

Mark 10:38

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
cup ποτήριον / potērion ”drinking vessel”	Literal cup; OT metaphor for an appointed portion from God — most often the “cup of wrath/judgment” (Ps 75:8; Isa 51:17; Jer 25:15) but also a portion of blessing (Ps 16:5; 23:5) cup	Jesus reframes James and John’s request for glory-seats by asking if they can share his appointed cup — here specifically the cup of suffering and judgment he will drink at Gethsemane (Mark 14:36) and the cross	[NEW — MARK-SPECIFIC] পান-পাত্র / পাত্র (contextually explained as “কষ্টের পাত্র,” “the cup of suffering”). Risk: Critical. If rendered as a bare literal drinking vessel without the OT wrath/suffering background, the reader loses the entire point of the question. Requires a translator note anchoring this to the same cup in Mark 14:36 and to the Necessity-of-the-Cross doctrine. Do not substitute a phrase implying blessing/celebration (e.g., a wedding-cup image), which would invert the meaning.
baptism βάπτισμα / baptisma; βαπτίζομαι / baptizomai ”immersion, dipping”	Ranges from the literal water rite of John’s/Christian baptism to a metaphorical extension: total overwhelming/immersion in an experience (here, suffering and death) baptism, being baptized, immersion	Used metaphorically for being immersed/overwhelmed in the coming suffering and death Jesus will undergo	[REUSED FROM ROMANS TM pattern — establishing Mark’s usage] বাপ্তিস্ম / বাপ্তাইজ হওয়া. Risk: Medium-High. Bengali readers will default to the literal water-rite meaning; a translator note is required clarifying the metaphorical extension (“immersed in suffering,” not a second literal baptism), so as not to create confusion with sacramental theology.

Mark 10:39

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
we are able δυνάμεθα / dynametha ”we have the power/capacity”	Human self-assessed capability (cf. δύναμις, “power”) we can, we are able	Overconfident human claim to capability, ironically granted a true but costly fulfillment — James will be martyred (Acts 12:2), John will suffer exile and persecution	[NEW] আমরা পারি. Risk: Low. No doctrinal collision, but functions as a contrast term against v.40’s divine sovereignty — worth flagging for consistency of tone (confident human claim vs. sovereign divine prerogative).

Mark 10:40

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
has been prepared ἡτοίμασται / hētoimastai (perfect passive of ἑτοιμάζω) “has been made ready”	A “divine passive” — the unstated agent is God the Father, who alone assigns these positions it has been prepared, it is reserved	Affirms the Father’s sovereign prerogative in the ordering of the kingdom, connecting to the baseline doctrine of Providence/Election — not an impersonal fate	[NEW — draws on REUSED baseline providence/election framework] প্রস্তুত করা হয়েছে. Risk: Medium-High. Must be rendered in a way that clearly implies a personal divine Agent behind the passive verb, consistent with baseline’s providence entry (ঈশ্বরের পরিচালনা) which explicitly rejects নিয়তি/ভাগ্য (“fate/destiny”). A flat passive with no implied Agent risks a fatalistic reading.

Mark 10:41

Greek: Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
became indignant ἀγανακτεῖν / aganaktein ”to feel strong displeasure/anger”	Righteous indignation to petty jealousy were indignant, were angry, were annoyed	Exposes that all twelve disciples — not just James and John — share the same worldly status-competition, setting up Jesus’ universal correction in vv.42-44	[NEW] ক্রুদ্ধ হওয়া / অসন্তুষ্ট হওয়া. Risk: Low. Purely human-relational vocabulary; important for the Servanthood vs. Worldly Greatness doctrine but no lexical collision risk.

Mark 10:42

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
lord it over / dominate κατακυριεύουσιν / katakyrieuousin (intensive compound of κύριος, “lord”) “to exercise mastery/domination over”	Domineering, oppressive rule — the negative exercise of lordship over subjects who have no recourse lord it over, dominate, rule harshly	Critical wordplay: built from the same root (κύριος) as Jesus’ own title Lord (reused from baseline as প্রভু). Mark deliberately contrasts illegitimate worldly “lording” with Christ’s true, self-giving Lordship revealed in v.45	[NEW — wordplay flag against REUSED “lord” term] কর্তৃত্ব করে / প্রভুত্ব করে (নেতিবাচক অর্থে). Risk: High. Translators must preserve the irony that the same root underlying প্রভু (baseline “Lord,” Critical risk) is used here pejoratively of worldly rulers. A translator note is required: “this is NOT the same positive sense as যীশু প্রভু (Jesus is Lord, Rom 10:9); here it describes illegitimate domination that Jesus explicitly rejects as a model for his disciples.”
exercise authority over κατεξουσιάζουσιν / kateksousiazousin (compound of ἐξουσία) “to exercise power/authority over”	Domineering exercise of delegated or assumed power exercise authority, hold power over	Reinforces κατακυριεύουσιν; worldly greatness is measured by power exercised over others	[NEW] কর্তৃত্ব চালায়. Risk: Medium, tied to the ἐξουσία (authority) term family treated fully in Mark 1 below.
nations/Gentiles ἐθνῶν / ethnōn (ἔθνος) “peoples, nations”	Non-Jewish political entities/rulers in this verse (general socio-political sense, not the strict Jew-Gentile theological category) Gentiles, nations, pagans	Describes the pattern of worldly Gentile political rule that Jesus’ kingdom explicitly does NOT replicate	[REUSED FROM ROMANS TM] পরজাতি. Risk: Medium (as baseline). Contextual note: here used descriptively of political rulers, not in Paul’s Jew/Gentile soteriological argument, but the same rendering is appropriate and consistent.

Mark 10:43

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
servant διάκονος / diakonos ”one who waits at table, attends to needs”	Table-waiter → general helper/servant → (later, in the early church) the technical office of “deacon” servant, minister, deacon, attendant	Voluntary, others-oriented service is redefined as the very substance of kingdom greatness — an inversion of the ἄρχειν/κατακυριεύουσιν pattern of v.42	[NEW — MARK-SPECIFIC] সেবক. Risk: High. সেবক itself is a positive, dignified Bengali word (also used for the later church office, ডিকন), but the paradox — that voluntary lowly service is the PATH to greatness rather than a consolation for those who fail to attain greatness — must be actively preserved in teaching notes; a flattened reading could reduce this to mere social etiquette advice rather than a radical kingdom-ethic reversal.
great μέγας / megas ”great, large, important”	Social/positional greatness, honor, status great, important, greatest	The disciples’ assumed goal (status/greatness) is not rejected outright but is redefined by its means (service, not domination)	[NEW] মহান / বড়. Risk: Low.

Mark 10:44

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

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
slave/bondservant δοῦλος / doulos ”one who is owned; a slave without independent legal rights”	The strongest servitude term available in Koine Greek — total ownership and submission, stronger than διάκονος slave, bondservant, servant	Jesus escalates from διάκονος (v.43) to δοῦλος (v.44) — the path to being “first” is total, voluntary self-subjection, modeling his own path in v.45	[NEW — MARK-SPECIFIC] দাস. Risk: High. দাস carries heavy social and historical weight in Bengali culture — bonded labor, caste-linked domestic servitude, and the historical institution of slavery. Two risks must both be managed: (1) the term must not be softened into a merely polite “helper,” losing the shock of total self-subjection Jesus intends; (2) it must not be read as divine endorsement of exploitative human slavery/servant-caste systems — Jesus commands voluntary self-giving, not the imposition of servitude on others. A translator note distinguishing “chosen self-giving service” from “imposed bondage” is required.
first πρῶτος / prōtos ”first in order, rank, or importance”	Positional priority/status first, foremost, chief	The socially ultimate position (first) is attained paradoxically through the socially lowest identity (slave of all)	[NEW] প্রথম. Risk: Low.

Mark 10:45

Greek: 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 Gospel of Mark and the anchor for the “Ransom for Many” and “Necessity of the Cross” doctrines.

Terms	Variants	Contextual Theological Meaning	Bengali Rendering & Risk
Son of Man υἱὸς τοῦ ἀνθρώπου / huios tou anthrōpou ”son of the man/of humanity”	Jesus’ preferred self-designation in Mark (14x); combines (a) humble solidarity with humanity and (b) the exalted apocalyptic figure of Daniel 7:13-14 who receives everlasting dominion from God Son of Man, the Human One	Here the two senses fuse: the one who has supreme divine authority (Daniel 7) is the same one who comes not to be served but to serve and to die — the term itself carries the paradox of the whole verse	[NEW — MARK-SPECIFIC, CRITICAL] মनুষ্যপুত্র. Risk: Critical. Distinct from Son of God (ঈশ্বরের পুত্র, already Critical in baseline). Primary risk: Muslim-background readers may hear “Son of Man” as confirming a merely-human prophet Christology (which Islam readily affirms), missing the Daniel 7 apocalyptic-authority background entirely. Hindu-background readers may hear it as one incarnate figure among many god-man avatars. A translator note anchoring this title to Daniel 7:13-14’s exalted, dominion-receiving figure is required at every doctrinally load-bearing occurrence (esp. Mark 2:10, 2:28, 8:31, 9:31, 10:33, 10:45, 13:26, 14:62).
to serve / to be served διακονηθῆναι (aorist passive infinitive) / διακονῆσαι (aorist active infinitive) of διακονέω ”to be served” / “to serve”	Same root as v.43’s διάκονος to be served / to serve, to be waited on / to minister	Jesus’ own mission statement: he embodies the very servant-pattern he has just taught, giving the disciples’ ethic its Christological grounding	[NEW] সেবা করা (to serve) / সেবিত হওয়া (to be served). Risk: High (same considerations as v.43’s সেবক).
to give his life δοῦναι τὴν ψυχὴν αὐτοῦ / dounai tēn psychēn autou ”to give his soul/life”	ψυχή ranges from “breath/life-force” to “soul” in the Platonic-dualistic sense; here it means the whole of his life, not a disembodied immaterial soul in isolation from the body to give his life, to lay down his life	Jesus’ death is a voluntary, purposeful self-giving — not a tragic accident or a merely passive victimhood	[NEW] জীবন দেওয়া / প্রাণ দেওয়া. Risk: Medium. Render ψυχή here as জীবন or প্রাণ (life), NOT আত্মা (which the baseline reserves for the personal/spiritual soul or the Holy Spirit domain — পবিত্র আত্মা). Using আত্মা here would wrongly suggest Jesus surrendered only an immaterial soul rather than his whole embodied life, understating the reality of his bodily death.
ransom λύτρον / lytron ”the price paid to release/redeem” — a slave, captive, or prisoner of war	A commercial-legal term: the specific price/payment that secures someone’s release from bondage or captivity; background in OT redemption-price language (e.g., Lev 25; Num 3:46-51) and Isaiah 53:10-12 LXX’s suffering servant who bears the sin of “many” ransom, redemption price	The single most theologically loaded word in the passage: Christ’s life is the payment that purchases the release of “the many” from bondage to sin and death	[NEW — MARK-SPECIFIC, CRITICAL] মুক্তির মূল্য (“the price of freedom/release”). Risk: Critical. This is the sharpest destination-language risk in the entire book. The only available Bengali word-family for “ransom” is built on the root মুক্তি — the very root the baseline translation_memory.json explicitly forbids for “salvation” (পরিত্রাণ is required instead) because মুক্তি/মোক্ষ carry the Hindu sense of liberation from the cycle of rebirth achieved through one’s own spiritual effort, karma, or knowledge. মুক্তির মূল্য must therefore be anchored by মূল্য (“price/payment”) to keep the phrase inside a commercial/legal ransom-payment metaphor (a price PAID BY CHRIST TO God/on behalf of captives) rather than letting it drift toward a self-achieved moksha-style liberation. Absolute rule: মুক্তির মূল্য must never be substituted for or treated as synonymous with পরিত্রাণ (salvation) itself — it names the payment-mechanism, not the doctrine of salvation as a whole. Every occurrence requires a translator note.
in place of / instead of ἀντὶ / anti ”instead of, in exchange for, in place of”	A preposition of substitution/exchange (contrast with ὑπέρ, “on behalf of/for the benefit of,” which is weaker and does not necessarily imply substitution) for, instead of, in place of, in exchange for	The single most important grammatical marker of substitutionary atonement in Mark: Christ’s life is given AS A SUBSTITUTE FOR, not merely “on behalf of” or “for the benefit of,” the many	[NEW — MARK-SPECIFIC, CRITICAL] পরিবর্তে (“in place of/in exchange for”). Risk: Critical. Must NOT be flattened to জন্য (“for,” a weaker, more general benefactive sense that would understate the substitutionary force of ἀντί and could allow the verse to be read merely as “he died to help many” rather than “he died IN THE PLACE OF many.” This grammatical distinction is doctrinally load-bearing for the “Ransom for Many” and “Necessity of the Cross” curriculum doctrines and must be flagged in every Phase 2 pass over this verse.
many πολλῶν / pollōn (πολύς) “many (people)“	Quantitatively large but not necessarily universal (“many” not “all”) many, the many, many people	Echoes Isaiah 53:11-12 LXX, where the Servant “bears the sin of many” (πολλῶν) — grounds Jesus’ self-understanding explicitly in the Suffering Servant prophecy, the doctrinal anchor for “Jesus as the Suffering Servant”	[NEW] অনেক / অনেকের. Risk: Medium. Preserve “many,” do not expand to “all” (সকলের) or contract to “some” (কিছু লোকের); the Isaiah 53 background must be footnoted for a low-OT-literacy audience per the baseline’s established concern about weak OT narrative literacy in both West Bengal and Bangladesh contexts.

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PART B — Whole-Book Chapter-by-Chapter Study (Mark 1–16)

Mark 1 — Beginning of the Gospel; John the Baptist; Baptism, Temptation, Early Ministry

Terms	Variants	Contextual Meaning in Mark	Bengali Rendering & Risk
gospel εὐαγγέλιον / euangelion (1:1,14,15) “good news”	Authoritative royal/military victory announcement in Hellenistic usage; in Mark, the specific proclamation about Jesus gospel, good news	Mark 1:1 programmatically titles the whole book “the beginning of the gospel of Jesus Christ”	[REUSED FROM ROMANS TM] সুসমাচার. Risk: High (as baseline). Never ইঞ্জিল.
repent μετανοέω / μετάνοια / metanoeō / metanoia (1:4,15) “to change one’s mind/direction; a turning of the whole person”	Moral-spiritual reorientation toward God, not mere regret repent, repentance, turn	John’s and Jesus’ shared opening message: turning from sin toward God in view of the kingdom’s nearness	[NEW — MARK-SPECIFIC] মন-ফেরানো (noun) / মন ফেরাও (imperative, established Bengali Bible idiom). Risk: High. Must be distinguished from the Islamic তওবা (tawbah — turning back to Allah in a legal-submission framework) and from the Hindu concept of prāyaścitta (ritual penance/expiation for accumulated sin). মন-ফেরানো (lit. “turning of the heart/mind”) is the established mainstream Bengali Christian rendering and should be retained; a translator note is warranted given its doctrinal centrality at the book’s opening.
baptize / baptism βαπτίζω / βάπτισμα / baptizō / baptisma (1:4,5,8,9,11) “to immerse, dip”	The rite of water immersion; in 1:8 contrasted with Spirit-baptism baptize, baptism	John’s baptism of repentance vs. the coming baptism “with the Holy Spirit” — sets up the Trinitarian shape of 1:9-11	[NEW — MARK-SPECIFIC] বাপ্তিস্ম / বাপ্তিস্ম দেওয়া. Risk: Medium. Established Christian technical term; must not be rendered with স্নান (ordinary/ritual bathing), which would reduce it to Hindu ritual ablution rather than a unique inaugurating rite tied to repentance and the Spirit.
Holy Spirit Πνεῦμα ἅγιον (1:8,10,12) —	— —	Descends on Jesus at baptism; drives him into the wilderness	[REUSED FROM ROMANS TM] পবিত্র আত্মা. Risk: Critical (as baseline).
voice from heaven / Son φωνὴ ἐκ τῶν οὐρανῶν … Υἱός μου (1:11) “a voice out of the heavens… my Son”	Direct divine speech-act of adoption/identification voice from heaven, Son	The Father’s declaration of Jesus’ unique Sonship opens the book’s Christology, paired with the Spirit’s descent — a proto-Trinitarian scene	[REUSED FROM ROMANS TM] ঈশ্বরের পুত্র (Son of God doctrine). Risk: Critical (as baseline).
kingdom of God / has drawn near ἐγγίζω / ἤγγικεν ἡ βασιλεία τοῦ θεοῦ (1:15) “has come near/approached”	Imminent, dawning arrival — inaugurated but not yet consummated is at hand, has come near, is near	Programmatic announcement that God’s reign is now breaking into history through Jesus — the doctrinal anchor for “The Kingdom of God Breaking In”	[REUSED FROM ROMANS TM term + NEW verb] ঈশ্বরের রাজ্য নিকটবর্তী হয়েছে. Risk: Medium (kingdom term itself High per baseline doctrine registry entry “kingdom_mission”/“kingdom_of_god”). ঈশ্বরের রাজ্য reused exactly; ঘনিয়ে এসেছে/নিকটবর্তী হয়েছে conveys the “already breaking in, not yet fully arrived” tension — must not be rendered as a purely future/distant event, nor as a fully realized present political state.
authority ἐξουσία / exousia (1:22,27) “the right/power to act; delegated authority”	Ranges from political authority to divine/delegated spiritual authority authority, power	Crowds are astonished Jesus teaches and casts out demons “with authority,” unlike the scribes	[NEW — MARK-SPECIFIC] কর্তৃত্ব. Risk: Medium-High. Distinguish from mere political power (রাজনৈতিক ক্ষমতা) and from folk-supernatural power attributed to holy men/fakirs/tantrics (সিদ্ধি). Never শক্তি (per baseline’s rejection of শক্তি for God’s power due to Shakta-goddess associations).
unclean spirit / demon πνεῦμα ἀκάθαρτον / δαιμόνιον (1:23,26,32,34,39) “unclean/impure spirit”; “a demon/deity of lesser rank” (Hellenistic)	Personal, malevolent spiritual beings under Satan’s dominion who oppress/possess people unclean spirit, demon, evil spirit	Jesus’ authority over unclean spirits inaugurates the doctrine of “Jesus’ Authority over Sickness, Sin, and Nature”	[NEW — MARK-SPECIFIC] অপবিত্র আত্মা. Risk: High. Deliberately built as the antonym of পবিত্র আত্মা (Holy Spirit) rather than using অশুচি (which the baseline already avoids for “holy” due to its closeness to Hindu ritual-purity/shuddhi vocabulary) or ভূত (the common Bengali folk word for a ghost/restless spirit of the dead, deeply embedded in Bengali Hindu and folk-animist belief about ancestral or wandering spirits). ভূত must be avoided because it imports an entirely different ontology (disembodied human dead) rather than fallen spiritual beings under Satan.
heal θεραπεύω / therapeuō (1:34) “to attend to, treat, cure”	Medical/therapeutic healing heal, cure, treat	Demonstrates the same divine authority extended over sickness as over demons	[NEW] সুস্থ করা. Risk: Low.
leprosy / leper λέπρα / λεπρός (1:40-45) skin disease rendering one ritually unclean under Mosaic law	Any of several serious skin diseases leprosy, leper	Jesus touches and heals the ritually unclean, foreshadowing his authority to redefine purity (cf. Mark 7)	[NEW] কুষ্ঠ / কুষ্ঠরোগী. Risk: Low, established medical-biblical term.
proclaim κηρύσσω / kēryssō (1:4,7,14,38,39) “to herald, announce publicly”	Public, authoritative proclamation (herald’s cry) preach, proclaim	The verb form of gospel-announcement, recurring across the book (3:14; 6:12; 13:10; 14:9; 16:15,20)	[NEW] প্রচার করা. Risk: Low, consistent with baseline’s “mission” entry (সুসমাচার প্রচার).

Mark 2 — Forgiveness of Sins; Son of Man; Sabbath Controversy

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
sin / forgive ἁμαρτία / ἀφίημι (2:5-10) “missing the mark” / “to release, let go, forgive”	Moral transgression before God; forgiveness as God’s judicial release of guilt sin, forgive, forgiven	The paralytic’s healing is subordinated to the greater claim: Jesus has authority to forgive sins — a divine prerogative	[REUSED FROM ROMANS TM] পাপ / [NEW] ক্ষমা করা. Risk: sin High (baseline); forgive Medium — must retain the scandal that only God forgives sins (2:7 “who can forgive sins but God alone?”), directly grounding the Deity-of-Christ doctrine.
Son of Man υἱὸς τοῦ ἀνθρώπου (2:10, 28) —	— —	First occurrence in Mark: “the Son of Man has authority on earth to forgive sins” and “the Son of Man is lord even of the Sabbath” — both claims assert divine prerogative under this title	[NEW — MARK-SPECIFIC, CRITICAL] মনুষ্যপুত্র (see full treatment under Mark 10:45 above). Risk: Critical.
Sabbath σάββατον / sabbaton (2:23-28) “the seventh-day rest”	The Mosaic Sabbath commandment and its accumulated interpretive traditions Sabbath	Jesus asserts his authority (as Son of Man/Lord) over the Sabbath’s proper interpretation, subordinating ritual to human need and mercy	[NEW] বিশ্রামবার. Risk: Medium. Ties to baseline’s “law” (ব্যবস্থা) entry — never ধর্ম or শরিয়ত.

Mark 3 — Unclean Spirits; Beelzebul; Unforgivable Sin; Apostles; True Family

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
Satan / Beelzebul Σατανᾶς / Βεελζεβούλ (3:22-26) Hebrew “adversary” / a Philistine deity-name repurposed as a demonic-prince title	The personal chief adversary of God and his people Satan, the devil, Beelzebul, “prince of demons”	Jesus’ exorcisms are framed as an assault on Satan’s kingdom, not collaboration with it — ties to “Kingdom of God Breaking In” as conflict with a rival kingdom	[NEW — MARK-SPECIFIC] শয়তান (Satan) / বেলসবূল (transliterated proper name). Risk: Medium. শয়তান is shared vocabulary with Bengali Islamic usage (shoytan/Iblis); the underlying concept substantially overlaps (a personal tempter/adversary), unlike the Jesus/Isa divergence, so retaining শয়তান is acceptable, but a note should clarify that Mark presents Satan as a kingdom already being decisively defeated by Christ’s authority — a claim with no equivalent in Islamic theology’s more open-ended cosmic conflict.
blasphemy [against the Holy Spirit] βλασφημία / blasphēmia (3:28-30) “harmful/injurious speech (against God)“	Speech that slanders or attributes God’s work to the devil blasphemy	The “unforgivable sin” — attributing the Spirit’s clear work to Satan; a severe, sobering warning	[NEW — MARK-SPECIFIC] ঈশ্বরনিন্দা. Risk: High, doctrinally, plus a distinct cultural-sensitivity flag: blasphemy is a legally and socially loaded topic in Bangladesh; Phase 2 rendering of this pericope requires native-speaker review for tone alongside theologian review for doctrine (cf. baseline’s flagging pattern for culturally sensitive government/evangelism topics).
apostle ἀπόστολος / apostolos (3:14) —	— —	The Twelve are named and commissioned with delegated authority	[REUSED FROM ROMANS TM] প্রেরিত. Risk: Medium (as baseline).
will of God θέλημα τοῦ θεοῦ (3:35) “the thing willed/desired [by God]“	God’s purposive intention will of God	Redefines true family as those who do God’s will, not blood kinship — relevant to “Christian Identity” themes	[NEW] ঈশ্বরের ইচ্ছা. Risk: Low-Medium. Distinguish from fatalistic ভাগ্য/নিয়তি, consistent with baseline’s providence entry.

Mark 4 — Parables of the Kingdom; Calming the Storm

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
parable παραβολή / parabolē (4:2,10-13,33-34) “a placing-alongside; a comparison”	Illustrative story conveying (or veiling) spiritual truth parable, illustration	Jesus’ characteristic teaching form for the mystery of the kingdom	[NEW] দৃষ্টান্ত. Risk: Low, established Bengali Bible term.
mystery μυστήριον / mystērion (4:11) “a secret; that which is hidden and then revealed”	In Mark, the hidden truth of the kingdom disclosed to insiders, veiled from outsiders — NOT esoteric gnosis reserved by human effort or initiation mystery, secret	”To you has been given the mystery of the kingdom of God” — revelation is a divine gift, not an attainment	[NEW — MARK-SPECIFIC] রহস্য. Risk: High. রহস্য in Bengali popular usage carries strong associations with detective/occult “mystery” and, more significantly, with the esoteric secret-knowledge traditions of Bengal’s historic Tantric Hindu and Buddhist heritage (guarded ritual/initiatory knowledge). A translator note is required clarifying that the kingdom’s “mystery” is God’s sovereign disclosure to ordinary believers through Christ, not privileged occult or initiatory knowledge attained through ritual practice.
fear / faith φόβος / πίστις (4:40-41: “Why are you afraid? Have you no faith?”) —	— —	Foundational statement for “Faith and Discipleship amid Fear” doctrine: fear and faith are presented as opposites in the disciples’ hearts	[NEW] ভয় / [REUSED FROM ROMANS TM] বিশ্বাস. Risk: ভয় Low; বিশ্বাস High (baseline) — object of faith (trust in Jesus’ authority over creation) must remain explicit in context.

Mark 5 — Legion; the Bleeding Woman’s Faith; Jairus’s Daughter

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
Legion λεγιών / legiōn (5:9) A Roman military unit (up to ~6,000 soldiers)	Transliterated proper name given by the demon-possessed man Legion	Dramatizes the overwhelming scale of demonic oppression Jesus’ authority overcomes	[NEW] লেগিয়োন (transliteration). Risk: Low, needs a brief footnote on Roman military scale for readers with low background knowledge.
faith [healing formula] πίστις (5:34,36: “your faith has healed/saved you”; “only believe”) —	— —	Faith as the personal channel through which Jesus’ authority over sickness and death is received, not a magical technique	[REUSED FROM ROMANS TM] বিশ্বাস. Risk: High (baseline) — note here σέσωκέν σε (“has saved/healed you,” 5:34) uses the same verb root as “salvation” (σῴζω); flag for consistency: this everyday healing usage should be rendered সুস্থ করেছে/রক্ষা করেছে (“has healed/delivered you”) rather than the full doctrinal পরিত্রাণ, reserving that term for the fuller soteriological sense, while noting the deliberate wordplay Mark exploits between physical and spiritual deliverance.
not dead but sleeping οὐ ἀπέθανεν ἀλλὰ καθεύδει (5:39) “she has not died but is sleeping”	Death described euphemistically as “sleep” in view of the certainty of resurrection asleep, not dead	Anticipates the resurrection hope; death is real but not final for those Jesus raises	[NEW] ঘুমাচ্ছে (sleeping) vs. মরে গেছে (has died). Risk: Medium. Connects to the baseline resurrection (পুনরুত্থান) doctrine — must not be read as denying the reality of physical death, but as asserting death’s temporary, reversible status before Jesus’ authority.
go in peace ὕπαγε εἰς εἰρήνην (5:34) —	— —	Relational wholeness restored, not mere absence of conflict	[REUSED FROM ROMANS TM] শান্তিতে যাও (শান্তি). Risk: Medium (baseline).

Mark 6 — Sending of the Twelve; Death of John the Baptist; Feeding of the 5,000; Walking on Water

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
prophet [without honor] προφήτης (6:4) —	— —	Jesus applies the prophetic-rejection motif to himself	[REUSED FROM ROMANS TM] ভাববাদী. Risk: Low (baseline).
It is I / I am ἐγώ εἰμι / egō eimi (6:50) “I am [he]“	Ordinary self-identification formula, but in certain Johannine/OT-echo contexts (cf. Exodus 3:14 LXX) it can carry a theophanic overtone of divine self-disclosure It is I, I am, Do not be afraid, it is I	Spoken while walking on the sea in a scene saturated with OT theophany imagery (God alone treads on the sea, Job 9:8; Ps 77:19) — plausibly a deliberate divine self-disclosure, reinforcing “Jesus’ Authority over Nature” and the Deity of Christ	[NEW — MARK-SPECIFIC] আমি, ভয় পেয়ো না (rendered plainly, “It is I, do not be afraid”). Risk: High. A flat, ordinary-sounding rendering may obscure the theophanic resonance for readers versed in the OT background; a translator note connecting this scene to God’s unique authority over the sea in Job and the Psalms is recommended, without forcing a stronger emphatic construction than the Greek itself requires.
bless [the bread] εὐλογέω / eulogeō (6:41) “to speak well of, to bless”	Prayer of thanksgiving/blessing over food bless, give thanks	Ties to baseline’s “thanksgiving” (ধন্যবাদ) entry	[REUSED FROM ROMANS TM pattern] ধন্যবাদ জানানো / আশীর্বাদ করা. Risk: Low (baseline).

Mark 7 — Tradition of the Elders; True Defilement; the Syrophoenician Woman

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
tradition [of the elders] παράδοσις / paradosis (7:3,5,8,9,13) “that which is handed down”	Accumulated interpretive rulings supplementing the Mosaic law tradition, human tradition	Jesus contrasts human tradition with God’s actual commandment, exposing a substitution of the former for the latter	[NEW] পরম্পরা / প্রাচীনদের রীতি. Risk: Medium.
defiled / unclean [ceremonial] κοινός / koinos (7:2,5,15) vs. ἀκάθαρτος ”common, ordinary” (ceremonially) vs. “impure”	κοινός: ritual/ceremonial non-sanctity (e.g., unwashed hands); distinct register from moral/spiritual ἀκάθαρτος used of demons unclean, defiled, common	Jesus relocates the source of defilement from external ritual contact to the internal moral condition of the heart (7:15,21-23) — directly confronts ritual-purity systems	[NEW — MARK-SPECIFIC] অশুদ্ধ (ceremonial/ritual sense) — kept distinct from অপবিত্র (moral/spiritual sense, as used for unclean spirits). Risk: High. This pericope directly engages Bengali Hindu ritual-purity culture (caste-linked touch/food purity rules still socially significant in both West Bengal and rural Bangladesh) — Jesus’ teaching that defilement is a heart-matter, not a contact-matter, is a live point of cultural friction requiring careful, non-inflammatory phrasing and native-speaker cultural-sensitivity review alongside theological review.
Corban κορβᾶν / korban (7:11) Hebrew/Aramaic loanword: “a gift/offering dedicated to God”	A vow formally dedicating property to Temple use, thereby (in this abuse) excusing one from supporting one’s parents Corban, “given to God”	Illustrates tradition being used to circumvent God’s actual command (honor father/mother)	[NEW] কর্বান (transliteration, with a footnote gloss). Risk: Low, rare technical term.
heart καρδία / kardia (7:6,19,21) “heart” (organ; seat of will, thought, moral character)	The inner moral/volitional center of a person, not merely emotion heart	The true source of defilement and of worship’s authenticity or hypocrisy	[NEW] হৃদয় / অন্তর. Risk: Low, but doctrinally significant contrast term for the ceremonial-purity discussion above.

Mark 8 — Feeding of the 4,000; Peter’s Confession; First Passion Prediction; Cross-Bearing

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
Christ / Messiah Χριστός (8:29, Peter’s confession “You are the Christ”) —	— —	The narrative’s turning point: the disciples’ correct confession immediately precedes Jesus’ first, shocking prediction that the Messiah must suffer and die	[REUSED FROM ROMANS TM] খ্রীষ্ট. Risk: Critical (as baseline).
must suffer δεῖ … παθεῖν / dei … pathein (8:31) “it is necessary … to suffer”	δεῖ expresses divine necessity/obligation, not mere possibility or misfortune must, it is necessary, has to	The first of three passion predictions; grounds “The Necessity of the Cross” doctrine — the cross is not a tragic accident but the Father’s determined plan	[NEW — MARK-SPECIFIC] অবশ্যই …হতে হবে (or “নিশ্চিতভাবে ঘটতে হবে,” “must certainly happen”). Risk: High. Must be rendered with the force of divine necessity/purpose, not resignation to impersonal fate (নিয়তি) — the same providence-vocabulary caution as elsewhere in this analysis.
suffer πάσχω / paschō (8:31, and throughout the passion predictions and 9:12) “to undergo, experience [something, usually negative]“	Physical/emotional suffering, specifically here judicial suffering leading to death suffer, undergo suffering	The verbal root of the noun “passion” (suffering); the Suffering Servant doctrine’s central verb	[NEW — MARK-SPECIFIC] কষ্টভোগ করা / দুঃখভোগ করা. Risk: High. Must not be assimilated to a karma-retribution framework (suffering as the deserved fruit of past-life deeds, a common Bengali Hindu interpretive lens for suffering) — Christ’s suffering here is vicarious and voluntary on behalf of others, the opposite of personal karmic consequence. A translator note is recommended at 8:31 and at each subsequent passion-prediction occurrence (9:31; 10:33-34).
take up his cross ἆραι τὸν σταυρὸν αὐτοῦ (8:34) “to lift/carry his cross”	The physical crossbeam a condemned criminal carried to execution; here a metaphor for total, costly discipleship take up one’s cross	Discipleship modeled on the master’s own path of suffering	[NEW — MARK-SPECIFIC, see full treatment at Mark 15] ক্রুশ তুলে নেওয়া. Risk: Critical (see Mark 15 entry for full discussion).
deny himself ἀπαρνέομαι ἑαυτόν (8:34) “to disown/renounce oneself”	Total self-renunciation of one’s own claims/priorities in favor of following Christ deny himself, renounce self	Costly discipleship requires relinquishing self-rule, not self-existence	[NEW] নিজেকে অস্বীকার করা. Risk: High. Must not be confused with the Hindu/Buddhist doctrine of self-dissolution or the extinguishing of the ego/self (anatta; loss of individual identity into the impersonal Absolute) — biblical self-denial is the willing relinquishment of self-rule in following a personal Christ, with the promise of one’s true self and resurrection life restored (8:35), not annihilation of personal identity.
lose/save life ψυχή (8:35-37) —	— —	Paradox: whoever tries to save (κεῖσαι/preserve) his life for himself will lose it; whoever loses it for Christ’s sake will save it	[NEW, same term as Mark 10:45] জীবন / প্রাণ. Risk: Medium (see full ψυχή treatment above).

Mark 9 — Transfiguration; Second Passion Prediction; “Whoever Is Not Against Us”; Warnings

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
transfigured μεταμορφόω / metamorphoō (9:2) “to change form/appearance”	A visible change of outward form/appearance transfigured, transformed	A momentary unveiling of Jesus’ pre-existing divine glory (δόξα, 9:3 “his clothes became radiant”), not a new event of becoming divine	[NEW — MARK-SPECIFIC] রূপান্তরিত হওয়া. Risk: High. Must not be assimilated to the Hindu concept of a deity’s repeated, varied appearances/forms (cf. the baseline’s rejection of অবতার for “incarnation”) — this is a singular unveiling of a glory Christ already and eternally possesses, not one of several divine transformations or manifestations.
Listen to him ἀκούετε αὐτοῦ (9:7) “hear/obey him”	The Father’s direct command, echoing Deuteronomy 18:15’s “prophet like Moses” listen to him, hear him	Divine authorization of Jesus’ unique teaching authority, again pairing Father, Son, and (implicitly, in the cloud) Spirit	[NEW] তার কথা শোনো. Risk: Medium, ties to Sonship of Christ (Critical, baseline).
unbelief ἀπιστία (9:24, “I believe; help my unbelief”) “lack of trust/faith”	The negation of πίστις unbelief, doubt	Honest, wrestling faith coexisting with doubt — pastorally significant for “Faith and Discipleship amid Fear”	[NEW] অবিশ্বাস. Risk: Medium, direct antonym of the High-risk বিশ্বাস term; must retain the same careful object-specification (trust in Jesus specifically).
stumbling block σκάνδαλον / σκανδαλίζω (9:42-47) “a trap-trigger; that which causes one to trip/fall”	Anything that causes another to sin or fall away from faith stumbling block, cause to sin, offense	Severe warnings against causing others (especially “little ones”) to fall into sin	[NEW] বাধা / পতনের কারণ. Risk: Low-Medium.
Gehenna / hell γέεννα / geenna (9:43,45,47) Hebrew place-name (Valley of Hinnom) used as a name for final judgment/punishment	Final, irreversible divine judgment on the unrepentant hell, Gehenna	Sobering warning of eternal consequence, contrasted with entering the kingdom/eternal life	[NEW — MARK-SPECIFIC] নরক. Risk: High. নরক is shared vocabulary with Hindu cosmology, where hell-realms (naraka) are typically understood as temporary punishments endured within an ongoing cycle of rebirth until karmic debt is paid, after which the soul re-enters samsara. Biblical Gehenna, by contrast, denotes final, irreversible judgment with no subsequent rebirth. A translator note distinguishing the finality of Gehenna from the cyclical, temporary nature of naraka is required wherever this term recurs.

Mark 10 — See Part A above for the core passage (10:35-45). Additional chapter content:

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
divorce ἀπολύω (10:2-12) “to release, send away”	Legal dissolution of marriage divorce, put away	Jesus intensifies the Mosaic standard, appealing to God’s original creation design	[NEW] বিবাহবিচ্ছেদ. Risk: doctrinal risk Low-Medium; cultural-sensitivity flag (native speaker review recommended) given differing marriage/divorce norms and legal frameworks across Bengali Hindu and Muslim family law contexts.
eternal life ζωὴ αἰώνιος (10:17,30) “unending life”	Life in God’s coming age, not merely unending temporal duration eternal life, everlasting life	The rich man’s question and Jesus’ promise to those who forsake all for the kingdom	[NEW — MARK-SPECIFIC] অনন্ত জীবন. Risk: Medium. Must retain connection to bodily resurrection life through Christ (cf. baseline resurrection), not a disembodied immortal-soul concept nor Hindu moksha-as-liberation-from-rebirth.
mercy ἐλέησον / ἔλεος (10:47-48, Bartimaeus’s cry “Son of David, have mercy on me”) “to show mercy/pity”	Compassionate favor shown to one in need, often to the undeserving have mercy, mercy	Faith expressed as a cry for undeserved compassion — an on-ramp to the baseline’s grace doctrine	[NEW] দয়া / দয়া করুন. Risk: Medium. Distinguish from generic pity; retains a relational, personal-God dimension consistent with বিশ্বাস and অনুগ্রহ.
Son of David υἱὸς Δαυίδ (10:47-48) —	— —	Messianic title invoking the Davidic covenant	[REUSED FROM ROMANS TM: David = দায়ূদ] দায়ূদের পুত্র. Risk: Medium-High, ties to baseline’s davidic_covenant doctrine (High).

Mark 11 — Triumphal Entry; Temple Cleansing; Fig Tree; Question of Authority

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
Hosanna ὡσαννά / hōsanna (11:9-10) Hebrew “save now!/save, we pray”	An acclamation of praise/petition to a coming deliverer Hosanna	Crowd’s messianic acclamation as Jesus enters Jerusalem, invoking Davidic kingship expectations	[NEW] হোশান্না (transliteration). Risk: Low, established liturgical loanword; brief gloss recommended for low-OT-literacy readers.
house of prayer οἶκος προσευχῆς (11:17, quoting Isaiah 56:7) —	— —	Jesus’ temple action condemns the exploitation of worship space, asserting his authority even over the temple	[NEW] প্রার্থনার ঘর. Risk: Low, note ties to Prayer/Intercession baseline doctrine.
authority [by what…] ἐξουσία (11:27-33) —	— —	Religious leaders challenge Jesus’ authority; he answers with a counter-question tying his authority to John’s — reprises the Ch.1 authority theme	[REUSED — same term as Mark 1] কর্তৃত্ব. Risk: Medium-High (as Ch.1).

Mark 12 — Parable of the Tenants; Tribute to Caesar; Greatest Commandment; Resurrection Debate; Widow’s Offering

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
love [God/neighbor] ἀγαπάω / ἀγάπη (12:28-34) “to love, cherish, value supremely”	Covenantal, willed love — not primarily romantic or emotional affect love	Jesus names the two greatest commandments, summarizing the whole law	[NEW] প্রেম / ভালোবাসা. Risk: Low-Medium.
”the Lord our God is one” Κύριος … εἷς ἐστιν (12:29, quoting Deuteronomy 6:4, the Shema) —	— —	Affirms strict monotheism as foundational to the greatest commandment	[REUSED FROM ROMANS TM: Lord = প্রভু, God = ঈশ্বর]. Risk: Critical (Lord, baseline) with an important cultural bridge note: this affirmation of God’s oneness closely parallels the Islamic doctrine of tawhid, offering genuine common ground on monotheism with Muslim-background readers — but the passage’s own trajectory (12:35-37, Jesus as both David’s son and David’s Lord) immediately complicates any assumption of a simple, undifferentiated unitarian monotheism, and must not be flattened to avoid that tension.
resurrection ἀνάστασις (12:18-27, the Sadducees’ question) —	— —	Jesus affirms bodily resurrection against Sadducean denial, grounding it in God’s self-revelation to the patriarchs (“I am the God of Abraham… he is not God of the dead but of the living”)	[REUSED FROM ROMANS TM] পুনরুত্থান. Risk: Critical (as baseline) — never পুনর্জন্ম.
Son of David / Lord of David υἱὸς Δαυίδ / Κύριον αὐτὸν… Δαυίδ (12:35-37) —	— —	Jesus poses the riddle of his own identity: David’s son by lineage, yet David’s Lord by nature — a compact statement of both his humanity (Davidic descent) and his deity	[REUSED terms, same as Ch.10] দায়ূদের পুত্র / দায়ূদের প্রভু. Risk: Critical, directly tied to both Davidic Covenant and Deity of Christ doctrines.

Mark 13 — The Little Apocalypse: Signs, Suffering, the Son of Man’s Coming

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
abomination of desolation βδέλυγμα τῆς ἐρημώσεως (13:14, echoing Daniel) “a detestable/desolating thing”	An OT idiom (Daniel 9,11,12) for a horrific act of sacrilege in the holy place abomination of desolation	Signals severe eschatological tribulation; requires OT (Danielic) background for readers with low OT narrative literacy	[NEW] ধ্বংসকারী ঘৃণ্য বস্তু. Risk: Medium, low doctrinal syncretism risk but high comprehension risk without a background footnote.
elect / chosen ἐκλεκτός / eklektos (13:20,22,27) “selected, chosen out”	God’s sovereignly chosen people the elect, the chosen	God’s sovereign choice preserves and gathers his people through tribulation	[REUSED FROM ROMANS TM adjectival form of “election”] মনোনীত (cf. ঈশ্বরের মনোনয়ন). Risk: High (as baseline election entry) — never ভাগ্য/নিয়তি/কর্মফল.
endurance ὑπομένω / hypomenō (13:13) “to remain under, to persevere”	Steadfast perseverance under pressure endure, stand firm	”The one who endures to the end will be saved” — perseverance amid persecution	[NEW] স্থির থাকা / সহ্য করা. Risk: Low.
watch / be alert γρηγορέω / grēgoreō (13:33,35,37) “to stay awake, be watchful”	Spiritual vigilance/readiness watch, be alert, keep awake	Repeated imperative preparing disciples for an unknown hour — recurs at Gethsemane (14:34,37,38)	[NEW] জাগ্রত থাকা / সজাগ থাকা. Risk: Low.
gospel [to all nations] εὐαγγέλιον (13:10) —	— —	The gospel’s proclamation to all nations must occur before the end — mission-doctrine anchor	[REUSED] সুসমাচার. Risk: High (baseline); cultural-sensitivity note as per baseline’s evangelism-tone flag.

Mark 14 — Anointing; Passover/Last Supper; Gethsemane; Betrayal; Trial

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
Passover πάσχα / pascha (14:1,12,14,16) Hebrew “Pesach” — the exodus-deliverance feast	The annual commemorative feast of Israel’s deliverance from Egypt Passover	The Last Supper is deliberately set within Passover, casting Jesus’ death as the true, climactic deliverance-event	[NEW] নিস্তারপর্ব. Risk: Low doctrinally but requires an OT-exodus background footnote given the baseline’s documented concern about low OT narrative literacy in both West Bengal and Bangladesh.
covenant [blood] διαθήκη / αἷμα (14:24, “this is my blood of the covenant”) —	— —	Institutes the new covenant in Jesus’ sacrificial blood, echoing Exodus 24:8 and Jeremiah 31:31	[REUSED FROM ROMANS TM] নিয়ম + [NEW] রক্ত (blood). Risk: covenant High (baseline); blood High, see body/blood entry below.
body / blood [Lord’s Supper] σῶμα / αἷμα (14:22-24) “body” / “blood”	Sacrificial, covenantal, and memorial significance — Jesus’ body and blood given/poured out for others body, blood	Institution of what becomes the church’s ongoing memorial meal	[NEW — MARK-SPECIFIC] দেহ / শরীর, রক্ত. Risk: High. Two distinct risks: (1) a crudely literal misreading (cannibalistic misunderstanding) that Bengali Bible tradition has long guarded against through established memorial-meal framing; (2) a subtler and more locally specific risk — Bengali Hindu religious culture has a strong, widespread practice of prasad (food ritually offered to a deity, then consecrated and distributed for consumption by devotees). Readers may unconsciously assimilate the Lord’s Supper into a prasad-like framework (consecrated food conveying a deity’s blessing through consumption) rather than understanding it as a covenant memorial of a completed, once-for-all sacrificial death. A translator/teaching note distinguishing the two is recommended for Phase 2 doctrinal-fidelity review.
Abba, Father Ἀββά ὁ πατήρ (14:36) —	— —	Jesus’ own intimate address to the Father in Gethsemane, immediately followed by his submission to the Father’s will and the “cup”	[REUSED FROM ROMANS TM EXACTLY] আব্বা, পিতা. Risk: Medium (baseline). Note the direct intertextual link back to the ποτήριον (“cup”) of Mark 10:38-39 — the cup Jesus asked James and John if they could drink is now the cup he himself drinks in obedience to the Father.
betray / hand over παραδίδωμι / paradidōmi (14:10,18,21,41-44, and throughout the passion) “to hand over, deliver up”	Ranges from neutral “to deliver/entrust” to the passion narrative’s specific sense of betrayal unto death betray, hand over, deliver up	The recurring verb structuring the entire passion narrative — Judas hands Jesus over, but so (implicitly) does the Father’s redemptive plan (cf. Romans 8:32’s same verb)	[NEW] ধরিয়ে দেওয়া / বিশ্বাসঘাতকতা করা. Risk: Medium. Consistency across occurrences matters — the human treachery (Judas) and the deeper theological “handing-over” within God’s redemptive plan should be distinguishable in translator notes even where the same Bengali verb is used.

Mark 15 — Trial before Pilate; Crucifixion; Death; Burial

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
crucify / cross σταυρόω / σταυρός (15:13-27,30,32; cf. 8:34, 10:21) “to impale/fix upon a stake”; “an execution stake/crossbeam”	Roman execution method reserved for the worst criminals and slaves — a means of maximal public shame crucify, cross, crucifixion	The historical, physical, shameful execution of Jesus — the doctrinal center of “The Necessity of the Cross”	[NEW — MARK-SPECIFIC, CRITICAL] ক্রুশ / ক্রুশারোপণ করা. Risk: Critical. The single highest-stakes cultural collision in Mark’s passion narrative: mainstream Islamic theology (following a common reading of Qur’an 4:157) denies that Jesus was actually crucified, holding instead that God made it only appear so, or substituted another in his place, and that Jesus was instead raised directly to heaven. Bengali Muslim-background readers may have been taught from childhood that the crucifixion did not historically occur. A translator note affirming the historical, bodily reality of the crucifixion — not a symbolic or apparent event — is required at every occurrence in Mark 15, consistent with the baseline’s treatment of resurrection_of_christ as distinguishing itself from “the Islamic denial that Jesus died on the cross at all.”
Eloi, Eloi, lema sabachthani Ἐλωΐ Ἐλωΐ λεμὰ σαβαχθανεί (15:34, quoting Psalm 22:1) Aramaic: “My God, my God, why have you forsaken me?”	Jesus’ cry of dereliction, quoting the opening line of Psalm 22 Eloi, Eloi… / My God, my God, why have you forsaken me?	The Son bearing the full weight of the Father’s judgment against sin — the theological climax of “The Necessity of the Cross”	[NEW — MARK-SPECIFIC, CRITICAL] এলী, এলী, লামা শবক্তানী (transliteration retained, with gloss: “আমার ঈশ্বর, আমার ঈশ্বর, তুমি কেন আমাকে পরিত্যাগ করলে?”). Risk: Critical. Must not be softened into a milder expression of distress, nor read as evidence Christ ceased to be divine or that the Father-Son relation was severed within the Trinity — a translator note anchoring this cry to Psalm 22 (which itself moves from lament to vindication) is required.
temple curtain καταπέτασμα (15:38) “the veil/curtain [of the temple sanctuary]“	The physical barrier separating the Holy of Holies from the rest of the temple curtain, veil	Torn “from top to bottom” at Jesus’ death — signifies access to God now opened through Christ’s sacrifice	[NEW] পর্দা. Risk: Medium-High. Must not be reduced to an incidental architectural detail; connects directly to the doctrine of the necessity and sufficiency of the cross’s atoning work.
Son of God [centurion’s confession] Υἱὸς θεοῦ (15:39) —	— —	The first unambiguous human confession of Jesus’ divine Sonship in Mark comes, strikingly, from a Gentile Roman centurion at the foot of the cross	[REUSED FROM ROMANS TM] ঈশ্বরের পুত্র. Risk: Critical (as baseline) — theologically climactic occurrence; the confession’s placement (a Gentile, at the cross) reinforces the Universal Scope of the Gospel doctrine alongside Deity/Sonship of Christ.

Mark 16 — The Empty Tomb; Resurrection Appearances; the Great Commission (Longer Ending)

Terms	Variants	Contextual Meaning	Bengali Rendering & Risk
he has risen / he is not here ἠγέρθη … οὐκ ἔστιν ὧδε (16:6) “he was raised… he is not here”	Bodily, historical resurrection, attested by an empty tomb he has risen, he is not here	The narrative and theological climax of the entire book — vindicates every passion prediction and the ransom-saying of 10:45	[REUSED FROM ROMANS TM] পুনরুত্থান (verb: উত্থিত হয়েছেন/জীবিত হয়েছেন). Risk: Critical (as baseline) — never পুনর্জন্ম.
proclaim the gospel [to the whole world] κηρύξατε τὸ εὐαγγέλιον (16:15, longer ending) —	— —	Commission to worldwide gospel proclamation	[REUSED] সুসমাচার প্রচার করো. Risk: High (gospel, baseline) plus cultural-sensitivity note on evangelism tone (as per baseline’s Ch.10/15 flagging pattern).

Textual-critical note for Phase 2: Mark 16:9-20 (the “longer ending”) is absent from the earliest and most reliable Greek manuscripts (Codex Sinaiticus, Codex Vaticanus) and is widely bracketed or footnoted as of disputed authenticity in modern critical editions and most modern Bible translations. This is not a term-translation risk but a textual-apparatus/footnoting requirement: Phase 2 output should follow the same convention as the destination-language’s established mainstream Bible edition (typically a bracketed heading or footnote marking 16:9-20 as found in later manuscripts) rather than presenting it as textually undisputed.

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Summary of Full-Book Coverage

All sixteen chapters of Mark have been reviewed. No chapter was found to introduce zero new theological vocabulary — Mark’s narrative density means every chapter contributes at least one load-bearing term, though several chapters (5, 6, 11) primarily reuse and extend terms established in earlier chapters (faith, authority, Son of David) rather than introducing large new vocabulary sets, as noted in their respective sections above.