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

Method and Governing Constraint

This analysis extends, and never contradicts, the baseline Romans Language Package for Czech (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). Where a term already carries a locked rendering in that baseline (e.g. evangelium, víra, království Boží, hřích, sláva, Duch svatý, Syn Boží, Pán, Ježíš, Bůh, Otec, Abba, smlouva, Mesiáš, Izrael, apoštol, vzkříšení, vyvolení, prorok, proroctví, spasení), that exact Czech rendering and risk tier is reused without modification, and only Mark-specific contextual notes are added. Where Mark introduces a term, phrase, or doctrinal emphasis absent from Romans, a new entry is proposed here and carried into 08_core_glossary.md, using the same risk framework (Critical/High/Medium/Low) and the baseline’s central diagnostic: for Czech, the dominant risk is usually a reader having no prior conceptual framework at all, or a term’s ordinary secular/idiomatic meaning silently displacing the doctrinal one, rather than collision with a rival organized religious system.

Mark introduces several risk patterns not present in Romans: (1) Aramaic transliterations retained in the narrative itself (Mark preserves more original-language fragments than Paul’s letters); (2) a Gospel narrative’s “Messianic Secret” motif, where Jesus’s identity is progressively and deliberately concealed then revealed — a literary-theological structure with no equivalent in Romans; (3) terms whose Czech rendering collides not merely with generic secular usage but with specific, historically loaded Czech religious memory (the Hussite kalich); and (4) terms whose Czech rendering collides with contemporary pop-culture usage (démon, peklo) in ways distinct from Romans’ bureaucratic/legal drift pattern (milost, smlouva).

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

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	Czech rendering & risk
Teacher Διδάσκαλε (voc. of διδάσκαλος) Didaskale ”one who instructs”	Rabbi-equivalent term of respectful address; also generic instructor Teacher, Master, Rabbi	James and John address Jesus with a term of respect that dramatically understates who he actually is — part of Mark’s Messianic Secret pattern: the disciples perceive rank but not full identity.	Učitel (established, low risk). Note for teaching: flag the gap between the modest title used and the divine identity about to be revealed in v.45 — an interpretive point, not a translation problem. Risk: Low.
we want / we wish θέλομεν (θέλω, pres. ind.) thelomen ”we will/wish/desire”	Volition, desire, intent (not mere preference) want, wish, desire, will	The disciples’ assertive, self-directed desire — framed before they know what they are asking — sets up the contrast with Jesus’s self-emptying “I did not come to be served” in v.45.	chceme (ordinary Czech verb “chtít”). Risk: Low, but translators should preserve the presumptuous tone (a demand phrased as a blank check) rather than softening it into a polite request.

Mark 10:36

Greek: ὁ δὲ εἶπεν αὐτοῖς, Τί θέλετέ [με] ποιήσω ὑμῖν;

No new load-bearing theological term; θέλω recurs (see 10:35). Jesus’s question models pastoral discernment rather than assumption — relevant background for “Servanthood versus Worldly Greatness” but does not require new glossary entry.

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	Czech rendering & risk
glory δόξα (dat. δόξῃ) doxa ”splendor, weighty honor, radiant presence”	God’s own radiant honor/presence (theological); worldly fame/renown (secular) glory, splendor, kingdom coming, majesty	James and John envision Jesus’s δόξα as an enthronement scene — the messianic kingdom pictured as an earthly court with seats of honor. This is the same “kingdom” misunderstanding Mark 10:35-45 as a whole corrects: they want Kingdom-of-God participation on the model of worldly greatness.	sláva — MUST reuse baseline rendering exactly (Romans TM: risk Medium, doctrine “Deity of Christ”). Baseline note about “sláva” also meaning worldly fame/success applies with special force here: the disciples’ request literally is a request for worldly-style glory attached to Jesus’s throne, so the collision is not just linguistic but is the very error the passage names. Elevate practical risk to High for this occurrence specifically, since a Czech reader’s default secular sense of “sláva” (fame, glory, success) will make James and John’s request seem more reasonable, not less, unless the narrative contrast with v.43-45 is made explicit.
sit (at right/left hand) καθίσωμεν (καθίζω, aor. subj.) kathisōmen ”to sit down, be seated”	Enthronement/session imagery; ordinary seating sit, be seated, have a place	Court-of-honor imagery drawn from ancient royal seating protocol (cf. 1 Kings 2:19; Psalm 110:1, cited later in Mark 12:36). Ties directly into “The Kingdom of God Breaking In”: the brothers assume the kingdom breaks in as visible earthly hierarchy.	usednout / sedět (ordinary verb). Risk: Low lexically, but must be taught alongside the “right hand/left hand” idiom, which is not a live idiom of political rank in contemporary Czech and will need brief explanatory framing (positions of highest honor in a royal court).

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	Czech rendering & risk
cup ποτήριον potērion ”drinking vessel, cup”	Ordinary vessel; OT metaphor for a divinely apportioned fate — wrath (Ps 75:8; Isa 51:17; Jer 25:15) or blessing (Ps 16:5; 23:5) cup, cup of suffering, the cup I drink	Jesus reinterprets “glory” (v.37) as “cup” — the road to the throne runs through suffering and wrath-bearing, anchoring “The Necessity of the Cross.” The same word recurs at Gethsemane (14:36) and the Last Supper (14:23-24).	kalich — NEW TERM, not present in the Romans baseline. Risk: Critical, and uniquely so for Czech: unlike the generic secular-drift pattern documented throughout the baseline package, “kalich” carries a specific, historically loaded Czech religious-national association — the chalice (kalich) was the visual and ideological symbol of the 15th-century Hussite movement’s insistence on lay communion “in both kinds” (utraquism), appearing on Hussite banners and remaining a recognized national-historical symbol independent of personal religious practice. A Czech reader may bring genuine historical/national resonance to this word where the baseline’s typical reader brings none at all — the opposite failure mode from most baseline terms. Both the OT wrath-cup background AND the modern Czech historical association must be actively managed: use “kalich” (not the flatter “pohár,” ordinary drinking cup) to preserve continuity with 14:23-24’s Last Supper cup and with the established Czech Bible tradition (Kralická, ČEP both use “kalich”), but accompany first use with a note that this is not primarily about the Hussite chalice but about the OT image of a divinely appointed portion of suffering.
baptism / baptized βάπτισμα / βαπτίζομαι baptisma / baptizomai ”immersion, dipping” (baptisma = the noun rite/ritual act; baptizomai = the verb, passive “to be immersed/plunged”)	Ritual water immersion (John’s baptism, ch. 1); by extension, a metaphorical “plunging into” suffering, death, or overwhelming experience baptism, baptized, immersed, overwhelmed	Jesus uses “baptism” metaphorically for his own suffering and death — a second, non-ritual sense of the same word already introduced literally in Mark 1:4-11. This dual usage inside a single Gospel is a distinctive Mark-specific risk absent from Romans.	křest (noun) / byl(a) pokřtěn(a) (verb) — NEW TERM. Risk: High, rising to Critical in this specific metaphorical use. In contemporary Czech culture, “křest” is frequently encountered as a largely secularized family/cultural rite (“křtiny,” a christening party), often detached from personal faith even where practiced — a drift pattern structurally identical to the baseline’s “posvěcení” (ceremonial building-blessing) risk. Here the added difficulty is that Mark 10:38-39 uses the same word in a wholly different, non-ritual sense (suffering unto death) that a Czech reader, primed by the ch. 1 literal-water sense, will not automatically supply. Must be explicitly taught as figurative: “being baptized with this baptism” = “being plunged into the suffering I am about to undergo,” distinct from water rite.

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·

No new terms; cup and baptism recur exactly as in v.38, now applied predictively to James and John themselves (early church tradition: James’s martyrdom, Acts 12:2; John’s exile/suffering). This is the passage’s first concrete link between discipleship and suffering — directly feeding “Faith and Discipleship amid Fear.”

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	Czech rendering & risk
has been prepared ἡτοίμασται (ἑτοιμάζω, perf. pass.) hētoimastai ”has been made ready”	Divine preparation/appointment; ordinary preparation of a meal, room, etc. is prepared, has been appointed, is reserved	A passive verb with an implied divine subject (a “divine passive”): the Father, not Jesus in his incarnate role, assigns the places of honor. This subtly reinforces both Jesus’s submission to the Father’s will (relevant to Trinitarian teaching) and the doctrine of divine sovereignty over the Kingdom’s ordering.	je připraveno / je připraveno těm, komu — ordinary verb, but the passive construction and implied divine agent should be preserved or glossed, since Czech readers will not automatically infer “God has determined this” from a bare passive the way the original audience’s use of circumlocution for divine action would signal. Risk: Medium.

Mark 10:41

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

Terms	Variants	Contextual theological meaning	Czech rendering & risk
were indignant ἀγανακτεῖν (ἀγανακτέω, pres. inf.) aganaktein ”to feel strong displeasure/indignation”	Righteous or petty indignation; irritation, resentment were indignant, angry, displeased, upset	The other ten disciples’ anger is not moral outrage at injustice but competitive jealousy — everyone in the boat shares James and John’s status-seeking assumption about the Kingdom, which is precisely what Jesus corrects in vv.42-45. Sets up “Servanthood versus Worldly Greatness” as a problem shared by the whole group, not two individuals.	rozhořčili se / začali se hněvat (ordinary Czech). Risk: Low, though the teaching note should clarify this is not righteous anger but rivalry, since a surface reading could sympathize with the ten as though they were objecting on principle.

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	Czech rendering & risk
rulers / those who are considered to rule οἱ δοκοῦντες ἄρχειν (δοκέω + ἄρχω) hoi dokountes archein ”those seeming/reputed to rule”	Recognized political rulers; also carries a faint ironic edge (“those who are regarded as…“) rulers, those who are recognized as rulers, those who seem to rule	Mark’s phrasing subtly relativizes worldly political rule (“those who are regarded as”) in contrast to Jesus’s own unqualified, non-ironic authority as Son of Man.	ti, kteří platí za vládce / vládcové — ordinary political vocabulary. Risk: Low, but retain the “regarded as” nuance if possible, since it carries a mild irony reinforcing the contrast with v.45.
the Gentiles / nations τῶν ἐθνῶν (ἔθνος, gen. pl.) tōn ethnōn ”the nations, peoples”	Non-Jewish peoples/nations; can mean “pagans” pejoratively Gentiles, nations, pagans	Here used descriptively of the pattern of worldly political power generally, not with the pejorative “pagan” edge sometimes present elsewhere.	pohané / národy — MUST reuse baseline rendering pattern (Romans TM: risk Medium; baseline notes “pohané” carries a stronger charge than neutral “Gentiles,” and “národy” should be used where a more neutral sense is intended). Here the neutral, descriptive sense is intended (worldly political rulers of nations generally), so národy is the better fit per baseline guidance. Risk: Medium.
lord it over / rule over κατακυριεύουσιν (κατακυριεύω) katakyrieuousin ”to exercise mastery/dominion over, dominate”	Domineering, oppressive exercise of rule; compound of κατά (“down, against”) + κύριος (“lord/master”) lord it over, exercise dominion over, dominate, rule harshly	This verb is built directly on κύριος (“lord”), the exact root behind the baseline’s Critical term “Pán” (Lord). Mark’s Jesus here names the domineering human misuse of “lordship” precisely in order to contrast it with his own true, self-giving lordship revealed in v.45 — the passage functions as an implicit commentary on what Christ’s Lordship is NOT.	panovat nad / vládnout tvrdě nad — built on the same root as Pán. Risk: High: translators must render this so a Czech reader can perceive the wordplay/contrast with Christ’s Lordship (Pán) elsewhere in the curriculum — a domineering, self-serving “panování” is exactly what Jesus’s own Pánství (Lordship) is not. If rendered with a disconnected verb (e.g. generic “vládnout”), the deliberate irony with “Pán” is lost. Recommend panovat nad to keep the lexical echo audible.
exercise authority over κατεξουσιάζουσιν (κατεξουσιάζω) katexousiazousin ”to exercise authority/power over, dominate”	Compound of κατά + ἐξουσία (“authority, right to act”); intensified/domineering use of authority exercise authority over, have power over, are tyrants over	Distinct Greek root from δύναμις (baseline “moc Boží,” power_of_god); ἐξουσία denotes a right or license to act, here corrupted into domination. Mark draws a sharp line between authority given by God (ἐξουσία used positively of Jesus in 1:22, 1:27, 2:10, 11:28-33) and authority seized and abused by worldly “great ones.”	uplatňovat moc nad / panovat mocí nad — NEW TERM (ἐξουσία distinct from baseline δύναμις). Risk: High: Czech “moc” is overwhelmingly associated with political/coercive power in ordinary usage (government power, “u moci” = “in power”), which actually fits the negative sense here well, but risks bleeding into all other authority-related passages in Mark (1:22, 1:27, 2:10, 11:28) where ἐξουσία describes Jesus’s own authority positively. Translators must ensure the same Czech word does not flatten the distinction between Jesus’s intrinsic, life-giving authority and the world’s coercive domination — a distinction Mark’s Greek marks lexically (moderate register in 1:22/1:27/2:10 vs. the deliberately harsh compound κατεξουσιάζουσιν here).

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	Czech rendering & risk
great μέγας megas ”great, large, important”	Physical size; social/political importance, greatness, rank great, important, greatest	Jesus does not reject the disciples’ desire for greatness outright — he redefines its content entirely, redirecting ambition (not suppressing it) toward service. Central to “Servanthood versus Worldly Greatness.”	veliký / velký — ordinary Czech adjective. Risk: Low, but the teaching note must make clear Jesus redefines rather than condemns the desire for greatness.
servant διάκονος diakonos ”one who serves, attendant, table-waiter” (root sense: one who runs errands/waits on tables)	A person who serves in a menial or dependent role; later becomes a technical church office (“deacon,” cf. Rom 16:1 in the broader NT, though not in the Romans curriculum’s core glossary) servant, minister, deacon, attendant, waiter	Jesus takes the lowest-status household role (table service) and makes it the definition of Kingdom greatness — a direct reversal of the worldly pattern named in v.42.	služebník — NEW TERM for this Language Package (the baseline Romans package does not carry a dedicated entry for διάκονος). Risk: High: “služebník” is an established, recognizable biblical-register word in Czech and therefore carries relatively low secular-drift risk (unlike “milost” or “smlouva”), but the doctrine it encodes — that greatness is achieved through lowly service, not despite it — has no ready cultural analogue in a status-conscious, achievement-oriented contemporary frame, and must be actively taught rather than assumed to land.

Mark 10:44

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

Terms	Variants	Contextual theological meaning	Czech rendering & risk
first πρῶτος prōtos ”first, foremost, chief”	Rank/sequence; social precedence first, foremost, chief, most important	Escalates from “great” (v.43) to “first” — the superlative form of the same status-seeking impulse, again redirected rather than rebuked outright.	první — ordinary Czech ordinal. Risk: Low.
slave δοῦλος doulos ”slave, bondservant”	A person owned by and legally bound to a master, without personal legal autonomy (stronger and more absolute than διάκονος’s “attendant”) slave, bondservant, servant	An intensification beyond διάκονος (v.43): if “servant” describes a role, “slave” describes total, unqualified subjection with no legal personhood of one’s own — the most extreme possible reversal of “first.” Establishes the total self-giving that v.45 will ground in Christ’s own example.	otrok — NEW TERM. Risk: Medium: in contemporary Czech, “otrok” retains its full historical weight (chattel slavery, forced labor, absence of legal personhood) with essentially no softened or metaphorical secular-idiom drift (unlike, e.g., “sluha” which can be used loosely/humorously). This is an asset here: the stark, uncomfortable force of the word is precisely what Mark’s Greek intends, and should not be softened to a gentler term like “služebník” (already used for διάκονος in v.43) — the escalation from διάκονος to δοῦλος must remain visible in the Czech text through the choice of two distinct words.

Mark 10:45

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

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Son of Man ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the son of the man/of humanity”	(1) Generic Semitic idiom for “a human being”; (2) the exalted apocalyptic figure of Daniel 7:13-14 who receives everlasting dominion from God; Mark deliberately fuses both senses Son of Man, the Human One, the Son of man	Jesus’s characteristic self-designation throughout Mark (used 14 times), deliberately ambiguous: it sounds humble (“a son of man” = “a human”) while carrying, for those with ears to hear, the full weight of Daniel 7’s exalted, dominion-receiving heavenly figure. This is the linguistic engine of Mark’s “Messianic Secret”: a title that both conceals and (for the discerning) reveals who Jesus is. Here the title governs the whole verse: the one destined for cosmic dominion (Dan 7) exercises that destiny precisely through service and self-sacrifice.	Syn člověka — NEW TERM, required for Mark; not present in the Romans baseline (Romans uses Syn Boží, a related but doctrinally distinct title for Christ’s eternal divine Sonship). Risk: Critical: this is the single most theologically load-bearing title in Mark and the linguistic center of the Messianic Secret doctrine. “Syn člověka” is the established Czech Bible-tradition rendering (Kralická, ČEP) and must be used consistently, but it will not automatically communicate the Daniel 7 background to a reader without that Old Testament exposure — it must be actively taught (not merely translated) as a title that means simultaneously “a fully human being” and “the one destined by God for everlasting dominion,” and must be kept visibly distinct from Syn Boží (Son of God) throughout the curriculum, since conflating the two titles would blur the separate, complementary doctrines of Christ’s humanity and his eternal divine Sonship.
came ἦλθεν (ἔρχομαι, aor.) ēlthen ”came, arrived”	Ordinary verb of motion; theologically, implies pre-existence/mission from elsewhere came, arrived	The verb presupposes that the Son of Man had somewhere to come from — an implicit claim to pre-existence and heavenly origin consistent with, though not as explicit as, Romans’ incarnation language (cf. baseline “vtělení”).	přišel — ordinary Czech verb. Risk: Low, though the implicit pre-existence claim is worth a brief teaching note tying this passage to the broader doctrine of the Incarnation.
to serve διακονῆσαι (διακονέω, aor. inf.) diakonēsai ”to serve, wait on, minister to”	Verb form of διάκονος (v.43) to serve, to minister	Jesus does not merely command servanthood (vv.43-44); he grounds the command in his own self-identity and mission — this is the passage’s climactic point, converting an ethical instruction into a Christological claim.	sloužit — verb form matching služebník (v.43). Risk: High (as with the noun), for the same reason: comprehensible vocabulary, unfamiliar doctrinal content requiring active teaching that Christ’s own mission, not merely disciples’ ethics, is being described.
life / soul τὴν ψυχὴν αὐτοῦ tēn psychēn autou ”his soul/life/self”	Ranges across “physical life,” “the inner self/soul,” and “the whole person” depending on context; here clearly the physical life given up in death life, soul, self	ψυχή here means “his life” in the sense of the physical existence Jesus surrenders in death — not a Platonic “soul” separable from body. Directly grounds “The Necessity of the Cross”: the Son of Man’s dominion (Dan 7) is achieved through, not despite, a real death.	život — NEW usage note required. Risk: High: Czech has two candidate words — život (“life,” the correct choice here) and duše (“soul,” a common mistranslation temptation given ψυχή’s frequent “soul” gloss elsewhere). Rendering this as “duše” would introduce a false body/soul dualism foreign to the text’s meaning (Jesus surrenders his life, i.e., dies bodily) and must be avoided; translators should render ψυχή consistently as duše only where an inner-self sense is clearly intended elsewhere in Mark (e.g. 8:36-37) and as život here, with a translator note explaining the distinction.
give δοῦναι (δίδωμι, aor. inf.) dounai ”to give”	Ordinary verb of giving; here, giving up/surrendering give, give up, lay down	Deliberate, voluntary self-surrender, not a passive victimhood — reinforces that the cross is chosen, not merely endured, which is essential to “The Necessity of the Cross” as a doctrine of intentional atonement rather than tragic accident.	dát / vydat — ordinary Czech verb; vydat (to hand over/surrender) may better capture the voluntary self-giving than the flatter dát (to give). Risk: Medium; recommend vydat for its active, deliberate connotation.
ransom λύτρον lytron ”the price paid to redeem/release” (from λύω, “to loose, release”)	A specific, technical term in Greek commercial and legal usage for the price paid to free a slave, prisoner, or hostage — never a vague metaphor for “help” or “rescue” in secular usage ransom, redemption price, price of release	This is the doctrinal center of “The Ransom for Many”: Jesus’s death is presented as a specific, costly payment that secures the release of those otherwise held captive (to sin and death, per the wider Markan and NT narrative), not a generic act of assistance.	výkupné — NEW TERM, and the single highest-priority translation risk introduced by this curriculum. Risk: CRITICAL, and structurally identical to the baseline’s most severe risk pattern (cf. baseline “ospravedlnění,” “spasení”): in contemporary Czech, výkupné is the ordinary, exclusively secular word for a kidnapping/hostage ransom (e.g. “zaplatit výkupné únoscům,” “to pay ransom to kidnappers”) reported regularly in crime news. Unlike the baseline’s typical problem (a term with no live association), this term has an extremely vivid, specific, and nearly correct live association — a captor demanding payment for a captive’s release — which is structurally very close to the doctrine but risks flattening the theological meaning into a literal crime-drama scenario (who is the “kidnapper”? is God paying a ransom to Satan?) unless actively shaped. This term requires the most extensive translator scaffolding in the entire curriculum: the structure of the metaphor (captivity, price, release) should be affirmed and used pedagogically, while the identity of the “captor” (sin, death, human bondage to sin — not a literal being extracting payment from God) must be clarified explicitly at first use and in every accompanying teaching note. Mandatory human theologian review on every occurrence.
for / instead of ἀντὶ anti ”instead of, in place of, in exchange for”	A preposition of substitution/exchange, not mere accompaniment (“with”) or vague benefit (“for the sake of”) for, in place of, as a substitute for, in exchange for	This small preposition carries enormous doctrinal weight: it specifies a substitutionary exchange (one life given in the place of many), not merely a benefit conferred alongside others. This is the grammatical anchor of substitutionary atonement teaching in this verse.	za (in the substitutionary sense, not the merely benefactive sense) — Czech “za” can mean both “in exchange for/in place of” (substitutionary, correct here) and, in other contexts, a looser “for the benefit of.” Risk: High: translators and teaching notes must make explicit that “výkupné za mnohé” means “a ransom paid IN THE PLACE OF many” (substitution), not merely “a ransom FOR THE BENEFIT OF many” (generic benefit), since the weaker reading would quietly erode the doctrine of substitutionary atonement without any obvious mistranslation being visible in the Czech word choice itself.
many πολλῶν (πολύς, gen. pl.) pollōn ”many, a great number”	A large but not necessarily universal number — deliberately echoes Isaiah 53:11-12’s Suffering Servant, who bears the sin “of many” many, the many, a great multitude	Direct verbal echo of Isaiah 53 (LXX), anchoring Mark 10:45 in the Suffering Servant prophecy and thereby anchoring the whole doctrine of “Jesus as the Suffering Servant.”	mnohé / za mnohé — ordinary Czech adjective/pronoun. Risk: Medium: the Isaiah 53 echo will not be perceptible to a Czech reader without an explicit cross-reference note connecting “mnohé” here to the Suffering Servant of Isaiah, since there is no verbal cue in Czech alone that signals the OT quotation the way there might be in a culture with deeper embedded biblical literacy.

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PART B — Chapter-by-Chapter Study, Mark 1–16

Chapter 1

Terms	Variants	Contextual theological meaning	Czech rendering & risk
gospel εὐαγγέλιον (1:1, 1:14-15) euangelion ”good news, glad tidings”	Announcement of victory/good news generically (secular Hellenistic usage); the specific saving proclamation about Jesus (NT usage) gospel, good news	Mark 1:1 opens the entire book by naming itself “the beginning of the gospel of Jesus Christ, the Son of God” — the book’s genre-defining word.	evangelium — LOCKED to baseline (risk High; doctrine “Gospel”). Mark-specific note: unlike Romans, where “gospel” is a theological term embedded in argument, Mark 1:1 uses it as the title of the book itself, so its undefined, unexplained first use is even more consequential — first-use gloss is mandatory.
repentance μετάνοια (1:4); μετανοέω (1:15) metanoia / metanoeō ”a change of mind/heart,” from μετά (“change”) + νοέω (“to think, perceive”)	Turning away from sin toward God; not mere regret or remorse repentance, repent, turn from sin	John’s baptism is “a baptism of repentance,” and Jesus’s own inaugural preaching (1:15) pairs repentance with belief in the gospel — establishing repentance-plus-faith as the basic response pattern to the Kingdom’s arrival, foundational to “The Kingdom of God Breaking In.”	pokání — NEW TERM for this Language Package. Risk: High: “pokání” is an established, recognizable Czech Bible-tradition word, but in ordinary usage it survives mainly in a weakened, semi-ironic register (“dělat pokání” used loosely for a dramatic show of regret) or in institutional/legal contexts (a court-ordered “act of penance” is not a live category in secular Czech life). The active, decisive reorientation of the whole person that Mark’s μετάνοια names must be taught from scratch rather than assumed.
baptism βάπτισμα, βαπτίζω (1:4-11) baptisma / baptizō ”immersion”	Literal water rite (John’s baptism; later Christian baptism); metaphorically, being “plunged into” an experience (cf. 10:38-39) baptism, baptize	The chapter’s foundational, literal sense of the term, against which Mark 10:38-39’s metaphorical use must later be distinguished. Jesus’s own baptism (1:9-11) is the moment the Father’s voice and the Spirit’s descent publicly (though only partially — cf. Messianic Secret) disclose his identity as beloved Son.	křest / křtít — see full risk discussion under Mark 10:38 above. Risk: High here as the term’s foundational, literal use.
Holy Spirit τὸ πνεῦμα τὸ ἅγιον (1:8, 1:10, 1:12) to pneuma to hagion ”the holy spirit/breath”	The third Person of the Trinity (theological); a generic “spirit” or “breath/wind” (secular Greek) Holy Spirit, Spirit	Descends visibly on Jesus at his baptism, then drives him into the wilderness — establishing the Spirit’s role in empowering and directing Jesus’s mission from the outset.	Duch svatý — LOCKED to baseline (risk Critical; doctrine “God/Sanctification”). No new Mark-specific risk beyond the baseline note that basic Trinitarian categories cannot be assumed as background knowledge.
Son of God / beloved Son υἱός μου ὁ ἀγαπητός (1:11); υἱὸς θεοῦ (1:1) huios mou ho agapētos / huios theou ”my beloved son” / “son of God”	See baseline entry Son of God, beloved Son	The Father’s voice at the baptism (1:11) discloses Jesus’s identity directly to the reader/hearer even while the human characters in the story do not yet grasp it fully — the reader is let in on the “secret” ahead of the disciples, a distinctive feature of Mark’s narrative technique.	Syn Boží — LOCKED to baseline (risk Critical). Mark-specific note: this is the first of several moments (see also 3:11, 5:7, 9:7, 15:39) where the title is disclosed to some hearers (demons, the Father, a Roman centurion) before the human disciples fully grasp it — worth flagging in teaching material as part of the Messianic Secret’s literary structure.
unclean spirit / demon πνεῦμα ἀκάθαρτον (1:23,26,27); δαιμόνιον (1:34,39) pneuma akatharton / daimonion ”unclean spirit” / “little god, deity” (δαιμόνιον originally could denote a minor deity in Greek religion, narrowed in NT usage to an evil spiritual being)	Malevolent, personal spiritual beings opposed to God, subordinate to Satan; note δαιμόνιον’s shift from religiously neutral in classical Greek to uniformly negative in NT usage unclean spirit, evil spirit, demon	Jesus’s authority over unclean spirits (1:23-27, 32-34, 39) is one of the earliest and most repeated demonstrations of “Jesus’ Authority over Sickness, Sin, and Nature,” and the spirits themselves are shown recognizing Jesus’s identity (1:24, 34) even as Jesus silences them — an early instance of the Messianic Secret.	nečistý duch / démon — NEW TERMS. nečistý duch: Risk Medium (transparent compound, low secular-drift risk). démon: Risk High: contemporary Czech pop culture (film, video games, fantasy literature) uses “démon” extremely frequently as a generic monster/villain trope largely detached from any coherent theology of evil spiritual beings, risking trivialization of a serious doctrinal category into genre fiction; teaching material should favor “nečistý duch” where the Greek uses πνεῦμα ἀκάθαρτον and use “démon” only where the Greek itself uses δαιμόνιον, with an accompanying note distinguishing the biblical category from popular fiction.
authority ἐξουσία (1:22, 1:27) exousia ”the right/freedom to act, delegated authority”	Legitimate, often delegated right to act (vs. δύναμις’s raw capability); can denote political jurisdiction or, in NT usage, Christ’s own intrinsic authority authority, power	The crowd is amazed because Jesus teaches “as one having authority, and not as the scribes” (1:22) and because even unclean spirits obey his authoritative command (1:27) — establishing ἐξουσία, distinct from δύναμις, as a key term of Jesus’s identity from the book’s outset, later inverted negatively in 10:42 (κατεξουσιάζουσιν).	moc / pravomoc — see full risk discussion under Mark 10:42 above. Risk: High, established here as Jesus’s own positive, intrinsic authority, which must be kept conceptually distinct from the domineering “exercising authority over” in 10:42.
leprosy / cleanse λέπρα (1:40-42); καθαρίζω/καθαρός lepra / katharizō ”leprosy” (a category covering various skin diseases in ancient usage, not limited to Hansen’s disease) / “to make clean, cleanse”	Physical skin disease with attendant ritual-impurity and social-exclusion consequences under Mosaic law; “cleanse” carries both a medical and a ritual-purity sense leprosy, leper; cleanse, made clean	Jesus’s healing of the leper (1:40-45) restores both physical health and ritual/social standing in a single act, foreshadowing the pattern of “Jesus’ Authority over Sickness, Sin, and Nature” extending to social restoration, not merely biology.	malomocenství (leprosy) / očistit, čistý (cleanse, clean) — NEW TERMS. Risk: Medium: leprosy carries little contemporary Czech cultural resonance (a historical/foreign disease with no lived social memory of exclusion), so the social-exclusion dimension of the healing must be explained rather than assumed; “očistit/čistý” risk a merely hygienic reading unless the ritual-purity dimension is made explicit.

Chapter 2

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Son of Man ὁ υἱὸς τοῦ ἀνθρώπου (2:10, 2:28) ho huios tou anthrōpou See Mark 10:45 above	See above Son of Man	First narrative appearances of the title: Jesus claims authority to forgive sins as Son of Man (2:10) and lordship over the Sabbath as Son of Man (2:28) — establishing from early in the book that this title carries divine prerogatives, well before its fuller unpacking in the Passion predictions (8:31; 9:31; 10:33-34, 45).	Syn člověka — see full entry under Mark 10:45. Risk: Critical.
sin / forgive sins ἁμαρτία (2:5); ἀφίημι ἁμαρτίας (2:5,7,9,10) hamartia; aphiēmi ”sin, missing the mark” / “to release, let go, forgive”	See baseline entry for ἁμαρτία; ἀφίημι ranges from literal “releasing a debt” to relational forgiveness sin, forgiveness, forgive	The paralytic’s healing is framed explicitly as secondary evidence for Jesus’s prior, greater claim — the authority to forgive sins, a prerogative the scribes rightly recognize belongs to God alone (2:7) — one of Mark’s clearest early declarations of “Jesus’ Authority over Sickness, Sin, and Nature” extended from physical healing to the deeper problem of sin itself.	hřích — LOCKED to baseline (risk High). odpustit/odpuštění (forgive/forgiveness) — NEW compound usage note: Risk Medium; “odpustit” is common and well-understood in interpersonal contexts, but its application to God forgiving sin (rather than one person forgiving another) needs to be actively connected to the doctrine of sin as baseline describes.
Sabbath σάββατον (2:23-28) sabbaton ”the seventh day of rest”	The Mosaic day of cessation from labor, with its accompanying legal traditions of what constitutes “work” Sabbath, the sabbath day	Jesus’s programmatic claim, “the Sabbath was made for man, not man for the Sabbath” (2:27) and “the Son of Man is lord even of the Sabbath” (2:28), reorders the relationship between law and human need, and asserts messianic authority even over one of the most identity-defining Mosaic institutions.	sobota — NEW TERM. Risk: High: in ordinary contemporary Czech, “sobota” means simply “Saturday,” the ordinary day of the weekend, carrying zero residual sense of covenantal rest or holiness — a drift pattern structurally identical to the baseline’s documented risk pattern for terms like “povolání” (calling → job). The entire weight of the Sabbath controversy (2:23-3:6) depends on readers understanding “sobota” here as a commanded, holy day of rest under the Law, not merely the ordinary sixth day of the week, and this must be built up explicitly rather than assumed.
Pharisees / scribes Φαρισαῖοι, γραμματεῖς (2:16,18,24) Pharisaioi, grammateis Established Jewish parties/roles (see Romans-adjacent NT background)	Religious/legal teaching authorities of the day Pharisees, scribes, teachers of the law	Recurrent antagonists throughout Mark whose objections repeatedly set up Jesus’s authoritative counter-claims.	farizeové / zákoníci — established transliterations/renderings in Czech Bible tradition. Risk: Low, though brief historical/social context is needed since these groups are not native to Czech cultural knowledge.

Chapter 3

Terms	Variants	Contextual theological meaning	Czech rendering & risk
unclean spirits / Beelzebul πνεῦμα ἀκάθαρτον (3:11,30); Βεελζεβούλ (3:22) pneuma akatharton; Beelzeboul See ch.1; “Beelzebul,” a name for the prince of demons	See ch.1; proper name for Satan/chief demon unclean spirits; Beelzebul, “prince of demons”	The unclean spirits again recognize and cry out Jesus’s identity as “Son of God” (3:11) even as Jesus silences them (Messianic Secret); the Pharisees accuse Jesus of demonic power, prompting his “house divided” argument.	Reuses ch.1 terms. Beelzebul: transliterate as Belzebub (established Czech form). Risk: Low, proper noun requiring brief gloss only.
blasphemy against the Holy Spirit βλασφημία (3:28-29) blasphēmia ”slander, defaming speech, injurious speech against God”	Serious verbal offense against God’s honor/character; NOT casual profanity blasphemy	Mark’s most severe warning in this chapter: attributing the Spirit’s clearly good work to Satan is named the one truly unforgivable sin — an important, sobering counterpoint within “The Kingdom of God Breaking In” and “Jesus’ Authority over Sickness, Sin, and Nature,” since it concerns the proper recognition of whose power is at work.	rouhání — NEW TERM. Risk: High: “rouhání” is an established but comparatively rare, literary-register Czech word; contemporary readers are far more likely to associate casual profanity (“Ježíšmarjá,” per the baseline’s note on “Ježíš” as a common exclamation) with mild irreverence than with this passage’s specific, deliberate, sustained rejection of the Spirit’s testimony about Jesus. Needs explicit distinction: not casual language, but willful misattribution of God’s work to evil.
brothers / family of God ἀδελφοί (3:35) adelphoi ”brothers, siblings”	Biological siblings; extended to spiritual/covenantal kinship in NT usage brothers, brethren	Jesus redefines family around obedience to God’s will rather than blood kinship (3:31-35) — an early statement of the church-as-family theme relevant to “Christian Fellowship” material carried over from the Romans baseline.	bratři — ordinary Czech word, low risk. Note the redefinition (not biological family) needs explicit framing. Risk: Low.

Chapter 4

Terms	Variants	Contextual theological meaning	Czech rendering & risk
parable παραβολή (4:2,10-13,30,33-34) parabolē ”a comparison set alongside” (παρά “beside” + βάλλω “to throw”)	A short illustrative story or comparison used for teaching; can conceal as well as reveal, depending on the hearer’s disposition parable, comparison	Mark 4 explicitly states parables both reveal the Kingdom’s mystery to insiders and conceal it from outsiders (4:11-12, citing Isaiah 6:9-10) — the parable form itself becomes a vehicle of the Messianic Secret / Kingdom-in-mystery theme, not a mere pedagogical device.	podobenství — NEW TERM. Risk: Medium: established literary/biblical-register word, unfamiliar in ordinary secular speech but with low competing meaning; the purpose of parables (concealment for some, revelation for others) needs teaching, since a modern reader will default to thinking of parables simply as “illustrative stories” without their deliberate double function.
mystery μυστήριον (4:11) mystērion ”that which is hidden, disclosed only to initiates”	In Hellenistic religion, secret cultic knowledge revealed only to initiates; in NT usage, God’s redemptive plan, formerly hidden, now disclosed in Christ mystery, secret	”To you has been given the mystery of the Kingdom of God” (4:11) — directly names the Messianic Secret motif structurally: some are given insight, others are not, and parables are the means of this differential disclosure.	tajemství — NEW TERM. Risk: High: ordinary Czech “tajemství” overwhelmingly evokes secular mystery/suspense genres (detective novels, “tajemství hradu,” “mysteriózní případ”) — a puzzle to be solved by cleverness — which risks obscuring the specifically revelatory sense intended here (something God graciously discloses, not something humans figure out), the reverse problem from the secular genre’s usual framing.
sower / seed ὁ σπείρων, σπόρος (4:3-20,26-29,31-32) ho speirōn, sporos ”the one sowing” / “seed”	Agricultural imagery, extended metaphorically to the reception of God’s word/Kingdom message sower, seed	Central extended metaphor for how the Kingdom of God grows — variably received, hidden in its beginnings (mustard seed, 4:30-32), yet certain of its eventual full growth. Directly supports “The Kingdom of God Breaking In” as a doctrine of gradual, often-obscure but certain growth rather than sudden visible conquest.	rozsévač / semeno — ordinary agricultural vocabulary, low secular-drift risk given Czech’s continued rural/agricultural cultural vocabulary. Risk: Low, though the theological application (word of God as seed) needs explicit teaching.

Chapter 5

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Legion Λεγιών (5:9,15) Legiōn ”a Roman military legion” (~6,000 soldiers)	Proper noun/military term used here as the unclean spirit’s self-designation, signaling the overwhelming multitude and military-scale oppressive power of the possessing spirits Legion	The demon’s name dramatizes the scale of the bondage Jesus overcomes, and the subsequent destruction of the pigs and restoration of the man to his community demonstrate Jesus’s authority extending over both the spiritual and social/economic order.	Legie — established transliteration/loanword already present in ordinary Czech (military-historical term). Risk: Low, but brief context (a legion = several thousand soldiers) helps convey the scale intended.
your faith has healed/saved you ἡ πίστις σου σέσωκέν σε (5:34) hē pistis sou sesōken se ”your faith has saved/healed/rescued you”	σῴζω ranges across physical healing, rescue from danger, and eschatological salvation — Mark frequently exploits this ambiguity deliberately your faith has made you well / has saved you / has healed you	The woman with the flow of blood is told her faith has “saved” her — the same verb (σῴζω) used elsewhere in Mark and in the broader NT for eschatological salvation (cf. baseline “spasení,” 10:26, 13:13,20) is applied here to physical healing, inviting readers to see physical restoration as a sign and foretaste of the fuller salvation Jesus brings.	zachránila tě / uzdravila tě — NEW usage note on σῴζω (see also 10:26, 10:52, 13:13,20 below). Risk: High: Czech, unlike Greek, does not have one word that naturally spans both senses — “uzdravit” (heal) is medically specific, “zachránit” (save/rescue) is the more general rescue-sense closer to “spasení.” Translators must choose contextually but should include a note connecting the physical-healing occurrences of σῴζω to the fuller doctrine of “spasení” (baseline: Critical), since this double-sense is one of Mark’s key ways of teaching salvation narratively/concretely — directly serving the baseline instruction that “spasení” must be explained narratively, not merely named, and Mark’s healing narratives are an ideal vehicle for exactly that.
synagogue leader / faith amid fear ἀρχισυνάγωγος (5:22); μὴ φοβοῦ, μόνον πίστευε (5:36) archisynagōgos; mē phobou, monon pisteue ”synagogue ruler” / “do not fear, only believe”	An official synagogue leadership role / a direct imperative pairing fear and faith as opposites synagogue official/ruler; “do not be afraid, just believe”	Jairus’s story directly names the tension central to “Faith and Discipleship amid Fear”: Jesus’s command is not the absence of a fear-inducing situation (his daughter has died) but faith exercised in the fearful situation.	představený synagogy (established descriptive rendering) / neboj se, jen věř — ordinary Czech. Risk: Low lexically; doctrinal weight (faith as active trust exercised precisely amid legitimate fear, not denial of fear) needs explicit unpacking, tying to baseline “víra” (risk High).

Chapter 6

Terms	Variants	Contextual theological meaning	Czech rendering & risk
prophet without honor προφήτης (6:4) prophētēs See baseline entry	See baseline prophet	”A prophet is not without honor except in his hometown” — Jesus applies the prophetic office/pattern of rejection to himself, tying his mission into the OT prophetic line (relevant to “Fulfillment of Prophecy” and “Inspiration of Scripture” from the Romans baseline).	prorok — LOCKED to baseline (risk Medium). No new Mark-specific risk beyond the baseline’s noted “fortune-teller” secular-drift risk.
sent out (apostles) ἀποστέλλω (6:7); ἀπόστολος implied (cf. 3:14, 6:30) apostellō ”to send out with a commission”	Commissioned sending, the verbal root behind ἀπόστολος sent out, commissioned	Jesus sends the Twelve out with delegated authority (ἐξουσία, 6:7) over unclean spirits — extending his own authority to his followers, an early model for later gospel mission (“Mission to the Nations” in the baseline; here, “Kingdom Mission”).	poslal (verb) / apoštol (noun, LOCKED to baseline, risk Low). Risk: Low, standard vocabulary.
”It is I” / walking on water ἐγώ εἰμι (6:50) egō eimi ”I am”	Ordinary self-identification (“it’s me”); in certain OT/NT contexts (esp. Exodus 3:14 LXX, Isaiah 43:10-11, John 8:58), a formula echoing God’s own self-revelatory divine name it is I, I am, do not be afraid, it’s me	Amid the disciples’ terror at seeing Jesus walk on water, his words “ἐγώ εἰμι” may be read at two levels: reassuring ordinary self-identification, and (given the setting — mastery over the sea, a recognized OT symbol of chaos subdued only by God) a subtle divine self-disclosure echoing God’s own name. This ambiguity is a Messianic-Secret-style device: audible to those with ears to hear, invisible to those without.	Já jsem — NEW TERM requiring careful handling. Risk: Critical: the ordinary Czech translation (“to jsem já” / “jsem to já,” a natural colloquial self-identification) will fully obscure the divine-name echo that attentive readers of the Greek (and of the Exodus 3:14 LXX background) can perceive. Recommend rendering as the more formal, slightly marked “Já jsem, nebojte se” rather than the fully colloquial “jsem to já,” and pairing with a translator/teaching note on the Exodus background, comparable in weight to the baseline’s treatment of “Pán.”
unbelief / hardened heart ἀπιστία (6:6); καρδία πεπωρωμένη (implied 6:52, explicit 8:17) apistia; kardia pepōrōmenē ”lack of faith” / “hardened heart”	The negative counterpart to πίστις (faith); a heart calloused/insensitive to perceiving spiritual truth despite evidence unbelief; hardened heart	Jesus “marveled at their unbelief” in his hometown (6:6), and the disciples’ failure to understand the walking-on-water sign is attributed to hardened hearts (6:52) — both reinforcing “Faith and Discipleship amid Fear” as a doctrine that includes the disciples’ repeated failure, not only success.	nevěra (unbelief) / zatvrzelé srdce (hardened heart) — NEW TERMS. Risk: Medium: “nevěra” in ordinary Czech primarily means marital infidelity, a significant secular-drift risk requiring active disambiguation (this is not about spousal unfaithfulness but a failure to trust God); “zatvrzelé srdce” is a transparent, low-risk compound but the underlying spiritual diagnosis (a heart resistant to perceiving God’s work) needs explicit teaching.

Chapter 7

Terms	Variants	Contextual theological meaning	Czech rendering & risk
tradition παράδοσις (7:3,5,8-9,13) paradosis ”that which is handed down”	Inherited teaching/custom, whether from God (positive) or merely human in origin (potentially negative, as here) tradition, teaching handed down	Jesus criticizes “the tradition of men” when it nullifies “the commandment of God” (7:8-9) — establishes a category distinction (divine command vs. human custom) important for understanding law/tradition throughout Mark.	tradice — NEW TERM. Risk: Medium: ordinary Czech word closely matching the intended sense (inherited custom); the doctrinal point (tradition can either serve or subvert God’s actual command) needs explicit framing since the word itself carries no inherent negative charge.
clean / unclean (defilement) κοινός, καθαρίζω (7:15,18-23) koinos, katharizō ”common, ordinary, defiled” (κοινός); “to cleanse”	Ritual-purity categories (external, food-related) reinterpreted by Jesus as fundamentally a matter of the heart, not external contact unclean, defiled, common; clean, cleanse	”Nothing outside a person can defile him… what comes out of a person is what defiles him” (7:15-23) — relocates the category of sin from external ritual contact to internal moral condition, directly reinforcing “Jesus’ Authority over Sickness, Sin, and Nature” as extending to redefining sin’s very location.	nečistý / poskvrněný (defiled) / čistý (clean) — see ch.1 note on “čistý/nečistý.” Risk: Medium: the shift from external/ritual to internal/moral defilement is a substantive theological move that needs explicit unpacking, since a Czech reader’s default association with “čistota” (cleanliness/purity) is likely hygienic rather than moral-spiritual.
Syrophoenician woman’s faith / children’s bread (narrative, 7:24-30) — —	Gentile outsider status contrasted with persistent faith; “bread” as a metaphor for the blessings of the Kingdom —	The Syrophoenician woman’s exchange with Jesus (7:27-29) foreshadows the Gospel’s extension to Gentiles, complementing the baseline’s “Unity of Jews and Gentiles” doctrine, now demonstrated narratively through a Gentile woman’s faith rather than argued propositionally as in Romans.	No new lexical term; reuse baseline pohané (risk Medium) and víra (risk High) as applicable, with a Mark-specific note connecting this narrative to the baseline’s Jew-Gentile unity doctrine.

Chapter 8

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Christ / Messiah ὁ Χριστός (8:29) ho Christos ”the Anointed One”	See baseline entry the Christ, the Messiah	Peter’s confession, “You are the Christ” (8:29), is the structural turning point of Mark’s Gospel — the first time a human disciple, rather than a demon or divine voice, correctly names Jesus’s identity, immediately followed (8:31-33) by Jesus’s first prediction of his suffering, death, and resurrection, and Peter’s rebuke of that very idea. This juxtaposition is the heart of the Messianic Secret: right confession of title without yet grasping its content (a suffering Messiah).	Kristus / Mesiáš — LOCKED to baseline (risk Critical; the baseline registers “Mesiáš” as the term requiring the fullest OT-background explanation). Mark-specific note: this passage is the ideal teaching location for that OT-background explanation, since the passage itself dramatizes the gap between confessing the title correctly and understanding its true (suffering-servant) content.
Son of Man must suffer ὁ υἱὸς τοῦ ἀνθρώπου… παθεῖν (8:31) ho huios tou anthrōpou… pathein ”the Son of Man must suffer”	See 10:45 entry for Son of Man; παθεῖν = “to suffer” must suffer, be killed, and rise	The first of three Passion predictions (8:31; 9:31; 10:33-34) explicitly binds the “Son of Man” title (with its Daniel 7 dominion background) to necessary suffering, death, and resurrection — the doctrinal core of “The Necessity of the Cross,” repeated with increasing detail across the three predictions.	Syn člověka musí trpět — see full “Syn člověka” entry under 10:45. Risk: Critical. The repetition across three predictions should use verbally consistent Czech phrasing across all three occurrences per the theological-consistency principle established in the baseline package (cf. baseline’s rule for consistent rendering of Romans 8:28, 10:9-10).
cross / deny self σταυρός, ἀπαρνέομαι ἑαυτόν (8:34) stauros; aparneomai heauton ”cross” (the Roman execution instrument) / “to deny/disown oneself”	A literal, brutal instrument of Roman capital punishment, used here also metaphorically for costly self-denying discipleship cross, take up his cross; deny himself	”If anyone would come after me, let him deny himself and take up his cross and follow me” (8:34) — the first explicit statement that discipleship itself, not only Jesus’s own mission, involves the pattern of suffering named in 8:31, directly connecting “The Necessity of the Cross” to “Faith and Discipleship amid Fear.”	kříž — NEW TERM. Risk: Critical: contemporary Czech, like many Western languages, uses “kříž” and the idiom “nést svůj kříž” (to bear one’s cross) as a common secular metaphor for enduring any difficult burden, entirely detached from its original meaning as a specific instrument of Roman execution and a call to costly, potentially fatal discipleship. This existing idiom is a double-edged resource: it gives readers an immediate intuitive handle on “difficult burden,” but risks flattening the concrete, historical, life-or-death stakes of the original image into generic hardship-endurance language. Must be actively re-anchored to its literal, brutal, executionary meaning at first teaching use. zapřít sebe: Risk Medium, transparent phrase but demanding content (renouncing self-interest, not merely self-discipline).
lose/save life; gain the world ψυχή (8:35-37) psychē ”life, soul, self”	See 10:45 entry; here explicitly contrasted with “the whole world” as a rhetorical scale-comparison life, soul; the whole world	”For what does it profit a man to gain the whole world and lose his soul/life?” — one of Mark’s clearest statements of ultimate value contrasted with worldly gain, feeding directly into “Servanthood versus Worldly Greatness” as well as “The Necessity of the Cross.”	duše / život — see full risk discussion under 10:45 (ψυχή). Risk: High: this occurrence (8:35-37) is one of the contexts where the “inner self” sense of ψυχή (better rendered duše) is more clearly intended than the “physical life” sense of 10:45, so the two occurrences should NOT necessarily be rendered with the same Czech word — translators must judge sense-by-sense, with a consistent glossary note explaining why.
glory of the Son of Man’s coming δόξα (8:38) doxa See baseline entry	See baseline glory	”…when he comes in the glory of his Father with the holy angels” — the first mention of the Son of Man’s future glorious return, balancing the suffering just predicted (8:31) with ultimate vindication, and connecting “sláva” back to the same term at stake in 10:37.	sláva — LOCKED to baseline (risk Medium, elevated to High in 10:37 context; see above).

Chapter 9

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
Transfiguration / glory	μετεμορφώθη (9:2); τὸ φῶς, τὰ ἱμάτια λευκά (implied glory-imagery, 9:3)	metemorphōthē	”was transformed/changed in form”	A visible, temporary disclosure of Jesus’s inherent divine glory, normally veiled during his earthly ministry	was transfigured, was transformed	The Transfiguration is the fullest visual disclosure in Mark of Jesus’s divine glory prior to the resurrection — momentarily lifting the veil of the Messianic Secret for Peter, James, and John specifically, immediately followed by a command to silence (9:9), reinforcing rather than breaking the pattern of concealment until after the resurrection.	proměnil se / bylo proměněno — NEW usage (verb form; no separate glossary entry needed beyond noting connection to baseline sláva, risk Medium, elevated here given its direct visual disclosure of divine glory).
”This is my beloved Son, listen to him”	οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ (9:7)	houtos estin ho huios mou ho agapētos, akouete autou	”This is my beloved son, hear him”	Direct echo of the baptismal declaration (1:11), now with the added imperative “listen to him”	This is my beloved Son; listen to him	The Father’s second direct testimony to Jesus’s Sonship (cf. 1:11) now adds a command of obedience — connecting Sonship-of-Christ doctrine directly to the obedience expected of disciples, reinforcing “Faith and Discipleship.”	Syn Boží / milovaný Syn — LOCKED to baseline term (“Syn Boží,” risk Critical); “listen to him” (poslouchejte ho) is ordinary Czech, risk Low, though the imperative’s binding, authoritative force (not a mere suggestion) should be taught.
epileptic boy / faith and unbelief	πιστεύω, ἀπιστία (9:23-24)	pisteuō, apistia	”I believe” / “unbelief”	See baseline víra/faith entry; here in the father’s poignant confession, “I believe; help my unbelief!”	I believe; help my unbelief	One of Mark’s most psychologically realistic and pastorally important statements about faith: not the absence of doubt, but honest, imperfect trust that still asks for help — central to “Faith and Discipleship amid Fear” as faith coexisting with acknowledged weakness.	věřím, pomoz mé nedověře — reuses baseline víra (risk High). Mark-specific note: this verse should be highlighted in teaching material as the clearest single statement in Mark that faith need not be free of doubt to be genuine, an important pastoral corrective for readers who might otherwise think doubt disqualifies faith.
greatest / servant of all / child	μέγας, διάκονος (9:35); παιδίον (9:36-37)	megas, diakonos; paidion	See 10:43-44 entries; “child” = a young child, used as an object lesson of dependence/lowliness	greatest; servant; child, little child	”Whoever wants to be first must be last of all and servant of all” (9:35) — an earlier, near-verbatim rehearsal of the same teaching given fully in 10:43-45, using a child as the concrete image of the lowliness that characterizes true greatness in the Kingdom.	veliký, služebník, dítě — reuse terms established in the 10:43-45 core-passage entries. Risk: High (same as 10:43-44), given the doctrinal weight of “Servanthood versus Worldly Greatness” recurring here as a structural repetition Mark uses deliberately (9:33-37 anticipates 10:35-45).
hell / Gehenna	γέεννα (9:43,45,47)	geenna	”Gehenna,” originally the Valley of Hinnom near Jerusalem, associated with child sacrifice (2 Kings 23:10) and later used as an image of final, fiery judgment	A specific geographic-turned-eschatological term for final judgment/punishment, not a vague or metaphorical “bad place”	hell, Gehenna	Jesus’s severe warnings about the seriousness of sin (“better to enter life crippled than… be thrown into Gehenna,” 9:43-47) ground the doctrine of sin’s real consequences in the sharpest possible terms, reinforcing “Jesus’ Authority over Sickness, Sin, and Nature” with the seriousness of what that authority ultimately addresses.	Gehenna / peklo — NEW TERM. Risk: Critical: ordinary Czech “peklo” is used constantly in secular idiom for any severe unpleasantness or difficulty (“to je peklo,” “měl jsem tam peklo”) — a flattening drift pattern exactly parallel to the baseline’s documented risk for “hřích” as a mild idiom for “a shame/pity.” Recommend transliterating Gehenna at first occurrence with an explanatory gloss (the actual place-name background, 2 Kings 23:10) before or alongside using peklo, so the term is anchored to a specific, serious, historically grounded reality rather than left as an easily-trivialized idiom.
salt	ἅλας (9:50)	halas	”salt”	Ordinary seasoning/preservative; metaphor for a disciple’s distinctive, preserving influence	salt	”Salt is good, but if salt loses its saltiness…” — a brief closing metaphor about maintained distinctiveness of character.	sůl — ordinary Czech word. Risk: Low, metaphor is transparent.

Chapter 10 (outside the core passage, 10:1-34 and 10:46-52)

Note: Mark 10:35-45 receives full verse-by-verse treatment in Part A above; this section covers the remainder of the chapter.

Terms	Variants	Contextual theological meaning	Czech rendering & risk
kingdom of God (like children) ἡ βασιλεία τοῦ θεοῦ (10:14-15) hē basileia tou theou See baseline entry	See baseline kingdom of God	”Let the children come to me… for to such belongs the kingdom of God” and “whoever does not receive the kingdom of God like a child shall not enter it” — establishes childlike, dependent receptivity (not achievement) as the proper posture toward the Kingdom, directly relevant to “The Kingdom of God Breaking In.”	království Boží — LOCKED to baseline (risk Medium). Mark-specific note: the baseline’s fairy-tale-association caution is especially relevant here, since a child-centered scene could reinforce (rather than correct) a storybook-kingdom misreading if not carefully taught.
eternal life ζωὴ αἰώνιος (10:17,30) zōē aiōnios ”life without end”	Not merely unending duration, but the full, qualitative life of the age to come, received now in part and fully at the resurrection eternal life	The rich man’s question (“what must I do to inherit eternal life?”) and Jesus’s answer (impossible by human achievement, possible only “with God,” 10:27) directly anticipates the doctrine of “the Ransom for Many” as the actual means by which eternal life becomes accessible.	věčný život — NEW TERM. Risk: High: “věčný život” is grammatically transparent but risks being read as a purely quantitative, folk-afterlife concept (“living forever,” comparable to popular secular/fantasy notions of immortality) rather than the qualitatively renewed, relational life of the Kingdom that the doctrine actually describes; needs explicit conceptual scaffolding, following the baseline’s model for “spasení.”
who then can be saved? τίς δύναται σωθῆναι; (10:26) tis dynatai sōthēnai ”who is able to be saved?”	See σῴζω note under ch.5 who then can be saved	The disciples’ astonished question after Jesus’s teaching on the near-impossibility of the rich entering the Kingdom by their own effort directly anticipates the answer given in 10:45: salvation is not achieved but received, ultimately through the ransom Jesus provides.	kdo tedy může být spasen? — reuses baseline spasení (risk Critical). Mark-specific note: this is an important bridge verse connecting the doctrine of salvation (baseline) forward to the Ransom-for-Many doctrine (10:45), and teaching material should make this narrative connection explicit.
Son of Man (third Passion prediction) ὁ υἱὸς τοῦ ἀνθρώπου (10:33-34) ho huios tou anthrōpou See above	See above Son of Man	The fullest and most detailed of the three Passion predictions, immediately preceding the core passage (10:35-45) — James and John’s request in v.35 comes directly after, and in stunning tone-deaf contrast to, this prediction, heightening the dramatic and doctrinal force of Jesus’s response in vv.42-45.	Syn člověka — see 10:45 entry. Risk: Critical.
Son of David / mercy υἱὲ Δαυίδ, ἐλέησον με (10:47-48) huie Dauid, eleēson me ”Son of David, have mercy on me”	A messianic title of address (linking Jesus to the Davidic covenant) paired with a cry for mercy Son of David, have mercy	Blind Bartimaeus’s cry is the first time in Mark a human character publicly and correctly addresses Jesus with an explicitly messianic title in a public setting — his physical blindness contrasted ironically with his spiritual insight (he “sees” who Jesus is before his physical sight is restored).	Synu Davidův, smiluj se nade mnou — NEW TERM, distinct from but related to baseline’s potomek Davidův (seed of David, Romans 1:3). Risk: Medium: translators should note the terminological relationship — “Syn Davidův” (a title of messianic address used by petitioners in the Gospels) and “potomek Davidův” (the baseline’s rendering for Paul’s genealogical statement in Romans 1:3) refer to the same underlying Davidic-covenant reality but are used in different grammatical/rhetorical registers; keep them distinguishable in glossary notes to avoid confusing readers moving between the Romans and Mark curricula.

Chapter 11

Terms	Variants	Contextual theological meaning	Czech rendering & risk
Hosanna / blessed Ὡσαννά (11:9-10); εὐλογημένος (11:9) Hōsanna; eulogēmenos Hosanna: Hebrew/Aramaic “save now/save, please!”; εὐλογημένος: “blessed”	A liturgical acclamation of praise/petition (Hosanna, from Psalm 118:25-26) / a participial adjective of blessing Hosanna; blessed is he who comes	The crowd’s shout at the triumphal entry directly quotes Psalm 118 as a messianic acclamation — a rare moment where a crowd publicly, if imperfectly, hails Jesus’s kingship, feeding “The Kingdom of God Breaking In,” even though the crowd’s expectations (a political-military deliverer) will prove as mistaken as James and John’s in 10:35-45.	Hosana — transliterate, following established Czech Bible tradition (Kralická, ČEP both retain “Hosana”). Risk: Medium: the Hebrew meaning (“save now!”) is not recoverable from the sound alone and must be glossed at first use, similar in kind to the baseline’s treatment of “Abba.” blahoslavený/požehnaný — ordinary Czech, risk Low.
house of prayer / temple cleansing οἶκος προσευχῆς (11:17) oikos proseuchēs ”house of prayer” (quoting Isaiah 56:7)	The temple’s intended purpose as a place of prayer/access to God, contrasted with its corrupted commercial use (“den of robbers,” quoting Jeremiah 7:11) house of prayer; den of robbers/thieves	Jesus’s temple action combines prophetic critique with an implicit claim of authority over the temple itself, feeding into the authority-question of 11:27-33 and anticipating the temple’s ultimate replacement (cf. the torn curtain, 15:38).	dům modlitby — transparent phrase reused via baseline prorok/proroctví framework for the OT citations. Risk: Medium, needing OT background (Isaiah 56, Jeremiah 7) to be fully meaningful.
fig tree / faith συκῆ; πίστις (11:12-14, 20-24) sykē; pistis ”fig tree” / “faith”	The cursed fig tree becomes an acted parable of unfruitful, false religious appearance; the accompanying teaching connects mountain-moving faith to prayer and forgiveness fig tree; faith, believe	”Have faith in God… whatever you ask in prayer, believe that you have received it” — connects faith not to magical technique but to trust in God’s character, again reinforcing baseline víra’s doctrinal content (trust in a specific person, not generic self-confidence).	fíkovník (fig tree, ordinary vocabulary, risk Low) / víra (LOCKED to baseline, risk High).

Chapter 12

Terms	Variants	Contextual theological meaning	Czech rendering & risk
cornerstone λίθον… κεφαλὴν γωνίας (12:10, quoting Ps 118:22) lithon… kephalēn gōnias ”the head/chief stone of the corner”	The load-bearing foundation stone in ancient construction that aligns and supports the whole structure cornerstone, the stone the builders rejected, capstone	The parable of the tenants (12:1-12) climaxes in a citation of Psalm 118 identifying the rejected, murdered “son” (Jesus, by clear narrative implication) as the very cornerstone of God’s building project — a rejection/vindication pattern echoing the Suffering-Servant/Son-of-Man theme running throughout Mark.	kámen úhelný — NEW TERM, an established Czech Bible-tradition phrase. Risk: Medium: the construction-metaphor is not immediately intuitive to a contemporary urban reader unfamiliar with traditional stone-building methods and needs brief practical explanation of what a cornerstone’s structural function actually is.
render to Caesar / render to God Καίσαρι… τῷ θεῷ (12:17) Kaisari… tō theō ”to Caesar… to God”	A statement distinguishing legitimate civil obligation from ultimate religious allegiance, without collapsing the two into either total separation or total fusion render/give to Caesar what is Caesar’s, and to God what is God’s	Establishes a nuanced relationship between civil authority and ultimate allegiance to God — thematically related to Romans 13:1-7 (government/authority) already flagged as a native-speaker-review topic in the baseline.	Caesarovi… Bohu — proper noun (Caesar; established Czech form “císař” for the office, “Caesar” as name) plus baseline Bůh. Risk: Medium, mainly requiring historical/political context for a contemporary Czech reader.
greatest commandment / love ἀγαπήσεις… ἀγάπη (12:29-31, quoting Deut 6:4-5 and Lev 19:18) agapēseis; agapē ”you shall love” / “love”	Covenantal, self-giving, willed love directed toward God and neighbor — distinct from ἔρως (romantic desire) or φιλία (friendship affection), though NT usage of ἀγάπη is not always terminologically rigid love, love your neighbor	Jesus names love for God and neighbor as encompassing “all the commandments” — a foundational ethical statement whose self-giving content directly parallels the self-giving servanthood taught in 10:43-45.	láska / milovat — NEW TERM, not present as a dedicated entry in the Romans baseline. Risk: High: ordinary contemporary Czech “láska” is dominated by romantic and family-affection connotations (song lyrics, greeting cards, “láska” as a term of address between partners), and the deliberate, willed, covenantal, others-directed character of ἀγάπη central to this passage (and to Mark 10:43-45’s servanthood ethic) needs to be actively distinguished from the sentimental/emotional default sense, a risk pattern structurally similar to the baseline’s treatment of “milost” and “pokoj.”
Lord (Son of David/Psalm 110) κύριος (12:36-37, quoting Psalm 110:1) kyrios See baseline entry	See baseline Lord	Jesus’s argument from Psalm 110 (“The Lord said to my Lord…”) subtly presses the question of how the Messiah can be both David’s son and David’s Lord — an early scriptural argument for the divine status later fully confessed at the trial (14:61-62) and by the centurion (15:39), directly feeding “Jesus as the Suffering Servant and Son of God.”	Pán — LOCKED to baseline (risk Critical). Mark-specific note: this passage is a strong teaching opportunity to connect the baseline’s “Lordship of Christ” doctrine to its OT scriptural grounding, since Jesus himself makes the same double-Lord argument Paul later assumes as settled doctrine in Romans 10:9.
widow’s small coins δύο λεπτά (12:42) dyo lepta ”two small copper coins” (the smallest denomination)	A specific, minimal monetary unit, contrasted with the wealthy’s larger, more visible gifts two small copper coins, two mites, a few cents	The widow’s sacrificial giving “out of her poverty” is commended above the wealthy’s giving “out of their abundance” — an economic enactment of the self-giving pattern taught throughout Mark, particularly resonant with 10:43-45’s servanthood ethic.	dva haléře — ordinary Czech monetary term (an older/historical small coin denomination, still recognizable). Risk: Low, brief note on relative value helpful.

Chapter 13

Terms	Variants	Contextual theological meaning	Czech rendering & risk
abomination of desolation τὸ βδέλυγμα τῆς ἐρημώσεως (13:14) to bdelygma tēs erēmōseōs ”the abomination that causes desolation”	A specific, technical apocalyptic phrase drawn from Daniel 9:27, 11:31, 12:11, referring to a profaning act in the temple that signals coming judgment the abomination of desolation, the desolating sacrilege	A deliberately cryptic apocalyptic reference (Jesus adds “let the reader understand,” 13:14) requiring OT background (Daniel) that a contemporary secular reader will not possess; connects to “The Kingdom of God Breaking In” as a doctrine including future consummation, not only present inauguration.	ohavnost zpustošení — NEW TERM. Risk: Medium: the phrase is transparent in Czech but entirely opaque in reference without explicit Daniel background; treat as requiring foundational OT explanation, following the baseline’s pattern for “Messiah” and “Davidic Covenant.”
elect οἱ ἐκλεκτοί (13:20,22,27) hoi eklektoi ”the chosen ones”	See baseline vyvolení entry the elect, the chosen	God’s sovereign shortening of tribulation “for the sake of the elect” and the gathering of “his elect” at the Son of Man’s return — extends the baseline’s election doctrine (Romans 9-11) into Mark’s eschatological framework.	vyvolení — LOCKED to baseline (risk High; baseline explicitly warns against the competitive-selection secular sense, “výběrové řízení”). No new Mark-specific risk beyond baseline.
Son of Man coming in glory with power ὁ υἱὸς τοῦ ἀνθρώπου… μετὰ δυνάμεως πολλῆς καὶ δόξης (13:26) ho huios tou anthrōpou… meta dynameōs pollēs kai doxēs See above entries	See above the Son of Man coming in great power and glory	The fullest statement in Mark of the Son of Man’s future glorious return, drawing together Syn člověka, sláva, and moc Boží (baseline δύναμις) into a single eschatological climax, balancing the suffering-servant emphasis of 8:31-10:45 with final vindication.	Reuses Syn člověka (Critical), sláva (Medium/High), moc Boží (baseline, Medium) — no new term, but flag for consistency review across all three terms appearing together.
watch / stay alert γρηγορεῖτε (13:33,35,37) grēgoreite ”keep watch, stay awake, be alert”	Literal wakefulness; figuratively, spiritual vigilance and readiness watch, keep watch, be alert, stay awake	The chapter’s repeated concluding imperative — since the timing of the Son of Man’s return is known only to the Father (13:32), readiness/vigilance, not calculation, is the appropriate posture, directly relevant to “Faith and Discipleship amid Fear” understood eschatologically.	bdít — NEW TERM. Risk: Medium: “bdít” is a somewhat formal/literary Czech verb (more common in liturgical or elevated register than everyday speech, e.g. “vigilie,” “bdění”) that will likely need a plainer accompanying gloss (“staying spiritually alert and ready”) for a reader unfamiliar with the register.

Chapter 14

Terms	Variants	Contextual theological meaning	Czech rendering & risk
this is my body / poured out for many τοῦτο ἐστὶν τὸ σῶμά μου; τὸ ἐκχυννόμενον ὑπὲρ πολλῶν (14:22-24) touto estin to sōma mou; to ekchynnomenon hyper pollōn ”this is my body”; “poured out for/on behalf of many”	σῶμα = physical body (not merely symbolic representation in the plain sense of the words); αἷμα = blood; ὑπέρ = “for the sake of/on behalf of” (a substitutionary/representative preposition, functioning similarly to ἀντί in 10:45 though slightly softer in nuance — “on behalf of” rather than strictly “instead of”) this is my body; poured out for many; the new covenant in my blood	The Last Supper words directly echo and interpret 10:45’s ransom saying: the “blood poured out for many” is the same self-giving, substitutionary death already announced, now given a concrete ritual/covenantal form the church is commanded to repeat “in remembrance” (Luke 22:19, though Mark’s own account does not include that clause explicitly).	tělo / krev / vylitá za mnohé — NEW TERMS carrying acute denominational sensitivity distinctive to Mark that has no equivalent flagged risk in the Romans baseline. Risk: Critical: beyond the ordinary-word secular-drift pattern (tělo/krev are unremarkable everyday words), this passage sits directly atop a live, historically significant Czech religious fault line: the medieval Hussite movement’s central demand for lay reception of the cup (“kalich,” see 10:38 entry) alongside the bread was fought over precisely because of competing theologies of what happens in “this is my body / this is my blood.” Contemporary Czech culture retains genuine historical memory of this controversy (Hussite wars, Jan Hus, Jerome of Prague) even where personal religious practice is low, which is a different — and in some ways more acute — risk than the baseline’s “no framework at all” pattern. Teaching material must render the words plainly and consistently (without importing either a specifically Catholic transubstantiation gloss or a specifically memorialist gloss not present in the text itself) and flag this passage for mandatory human theologian review given the doctrinal weight and Czech-specific historical sensitivity.
covenant (new covenant in my blood) διαθήκη (14:24) diathēkē See baseline entry	See baseline covenant, new covenant	Explicitly echoes Jeremiah 31:31’s “new covenant” language, directly tying Jesus’s death to covenant fulfillment — connects Mark’s narrative climax to the baseline’s Davidic/Mosaic covenant doctrinal material from Romans.	smlouva — LOCKED to baseline (risk High; baseline warns against reading as a mere commercial/legal contract). Mark-specific note: “nová smlouva” (new covenant) should be flagged for the same forbidden-substitution caution as baseline’s general “smlouva” entry.
Gethsemane / cup / Abba, Father τὸ ποτήριον (14:36); Ἀββά ὁ πατήρ (14:36) to potērion; Abba ho patēr See 10:38 entry for cup; “Abba” = Aramaic intimate address for father	See above the cup; Abba, Father	Jesus’s own anguished prayer to be spared “this cup” (14:36) directly recalls 10:38’s cup-of-suffering language, now shown enacted in Jesus’s own experience of dread — reinforcing “The Necessity of the Cross” as something Jesus himself approached with real human anguish, not stoic indifference, which is pastorally important for “Faith and Discipleship amid Fear.”	kalich — see full entry under 10:38 (Critical). Abba, Otče — LOCKED to baseline exactly (“Abba” retained untranslated, paired with “Otče,” risk Medium).
betrayed / delivered up παραδίδωμι (14:10-11,18,21,41-44) paradidōmi ”to hand over, deliver up, betray”	Ranges from neutral “hand over/deliver” to the specifically treacherous “betray”; theologically significant because the same verb describes both Judas’s treacherous act and (implicitly) the Father’s handing over of the Son (cf. Rom 8:32, though that verse is outside this curriculum’s core focus) betrayed, delivered up, handed over	The repeated use of παραδίδωμι across the Passion narrative (Judas “delivers up” Jesus; Jesus is “delivered up” to the chief priests, to Pilate, etc.) creates a chain of human treachery operating within, not outside of, the divine plan already announced in the three Passion predictions — reinforcing “The Necessity of the Cross” as both freely willed by Jesus and, paradoxically, enacted through others’ betrayal.	zradit / vydat — NEW TERM. Risk: High: Czech distinguishes “zradit” (to betray, morally culpable) from “vydat” (to hand over, morally neutral or even willingly submitted), and the single Greek verb’s deliberate ambiguity (is this treachery or divine handing-over, or both?) cannot be fully preserved by choosing only one Czech word; recommend “vydat” where the divine-plan sense is more prominent (e.g., of the Son of Man generally) and “zradit” specifically of Judas’s personal act, with a translator note explaining the single underlying Greek word links both.
”I am” (trial) / Son of the Blessed ἐγώ εἰμι (14:62) egō eimi See 6:50 entry	See above I am	At his trial, asked directly “Are you the Christ, the Son of the Blessed?” Jesus answers unambiguously, “ἐγώ εἰμι” — the clearest, most direct self-disclosure in the entire book, precipitating the blasphemy charge and death sentence. The Messianic Secret is here formally, deliberately lifted at the moment of greatest cost.	Já jsem — see 6:50 entry, Risk: Critical. This occurrence is the doctrinal climax of the whole Messianic Secret arc and should be flagged for mandatory theologian review, with cross-reference to 6:50 and to the baseline’s “Lord”/“Son of God” Critical entries.
blasphemy (trial) βλασφημία (14:64) blasphēmia See ch.3 entry	See above blasphemy	The high priest’s charge of blasphemy is the direct legal/religious consequence of Jesus’s “ἐγώ εἰμι” confession — from the narrative’s perspective, an unwitting irony, since the “blasphemy” charge is leveled precisely because Jesus has told the truth about his identity.	rouhání — see ch.3 entry. Risk: High.

Chapter 15

Terms	Variants	Contextual theological meaning	Czech rendering & risk
King of the Jews ὁ βασιλεὺς τῶν Ἰουδαίων (15:2,9,12,18,26) ho basileus tōn Ioudaiōn ”the king of the Jews”	Used throughout the Passion narrative with deliberate, escalating irony — a mocking title placed on Jesus by Roman soldiers and inscribed on the cross itself, yet narratively true King of the Jews	The title appears repeatedly as mockery, yet Mark’s readers, informed since 1:1, know it is in fact true — the ultimate expression of the Messianic Secret’s paradox: the truest royal claim in the book is spoken only in derision.	král Židovský — NEW TERM, though built on baseline components (Izrael/Jewish identity, království Boží). Risk: High: connects to the baseline’s caution about “Izrael” carrying contemporary political-sensitivity associations, and additionally carries a distinct historical weight in the Czech context given the country’s own complex Jewish history (pre-war Jewish communities, the Holocaust’s severe impact on Czech lands) — teaching material should handle this title with historical sensitivity while preserving its full, ironic, doctrinally central force (Jesus genuinely is Israel’s true King).
”Eloi, Eloi, lema sabachthani” Ἐλωΐ ἐλω� ϊ, λεμὰ σαβαχθανεί (15:34, transliterating Aramaic, quoting Psalm 22:1) Elōi elōi, lema sabachthanei ”My God, my God, why have you forsaken me?”	Direct Aramaic quotation of Psalm 22:1, retained untranslated by Mark himself before being glossed in Greek ”My God, my God, why have you forsaken me?”	The most theologically weighty and difficult statement in the crucifixion narrative — Jesus’s cry of felt abandonment, quoting a lament psalm that itself moves from despair toward eventual vindication (Ps 22:22-31), anchoring “The Necessity of the Cross” in the reality of the Son bearing the full weight of God-forsakenness on behalf of “the many” (10:45).	Elói, Elói, lema sabachthani — NEW TERM, retained as Aramaic transliteration per Mark’s own practice (parallel treatment to baseline’s “Abba”), paired with the Czech gloss “Bože můj, Bože můj, proč jsi mě opustil?” exactly as Mark himself supplies the Greek gloss. Risk: Critical: this is among the most doctrinally sensitive statements in the entire curriculum (raising, and requiring careful pastoral handling of, the question of whether/how the Son experienced separation from the Father) and must be flagged for mandatory human theologian review, with explicit connection back to the Psalm 22 background and to “The Necessity of the Cross” doctrine.
temple curtain torn τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη (15:38) to katapetasma tou naou eschisthē ”the veil/curtain of the temple was torn”	The curtain separating the temple’s Holy of Holies, whose tearing (from top to bottom, implying divine rather than human agency) signals a fundamental change in access to God’s presence the curtain of the temple was torn in two	Occurring at the exact moment of Jesus’s death, this detail signals — alongside the centurion’s confession in the same breath — that Jesus’s death itself accomplishes new, direct access to God, reinforcing “The Necessity of the Cross” and “The Ransom for Many” as achieving real, not merely symbolic, change in humanity’s relationship to God.	chrámová opona — NEW TERM. Risk: Medium: transparent phrase, low secular-drift risk, but its theological significance (removal of the barrier to God’s presence) needs explicit teaching, since the architectural detail alone will not communicate its meaning to a reader unfamiliar with the temple’s layout and function.
centurion’s confession: “truly this man was the Son of God” ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν (15:39) alēthōs houtos ho anthrōpos huios theou ēn ”truly this man was son of God”	See baseline Syn Boží entry truly this man was the Son of God	The book’s structural bookend to 1:1 — a Gentile Roman soldier, of all people, becomes the first human character in the entire narrative to confess Jesus’s full identity unprompted and at the moment of his death, resolving the Messianic Secret’s tension at the cross itself (not the resurrection).	Syn Boží — LOCKED to baseline (risk Critical). Mark-specific note: flag this verse for theologian review as the narrative’s climactic human confession, textually parallel to (and completing) the baptismal declaration of 1:11 and 9:7.

Chapter 16

Terms	Variants	Contextual theological meaning	Czech rendering & risk
he has risen / resurrection ἠγέρθη (16:6) ēgerthē ”he was raised, he has risen”	See baseline vzkříšení/resurrection_of_christ entry he has risen, he is not here	The angelic announcement at the empty tomb is Mark’s climactic resolution of every Passion prediction (8:31; 9:31; 10:33-34) and of the ransom-and-suffering-servant theology of 10:45 — the resurrection vindicates the necessity of the cross rather than canceling it.	vzkříšení / vstal z mrtvých — LOCKED to baseline (risk Critical). Mark-specific note: the baseline’s Easter/pomlázka folk-custom detachment risk applies with full force here; this is the doctrinal payoff of the entire book and must be taught narratively and conceptually, not simply announced.
angel ἄγγελος (implied, “a young man,” 16:5, though not explicitly named ἄγγελος in the earliest manuscripts of Mark; the term appears explicitly elsewhere in Mark, e.g. 1:13, 8:38, 13:27) angelos ”messenger”	A supernatural, personal messenger of God; in ordinary Greek, simply “messenger” angel, messenger	Angels appear at key moments bracketing Jesus’s ministry (1:13, wilderness; 13:27, eschatological gathering; implicitly at the empty tomb, 16:5) as agents of divine action and disclosure.	anděl — NEW TERM. Risk: Medium: contemporary Czech culture retains a strong folk-cultural association with angels (Christmas “andílek” imagery, guardian-angel folk piety even among the non-religious) that, similar to the baseline’s saints/name-day note, functions largely as sentimental cultural decoration rather than live doctrinal content about personal, powerful messengers of God — needs active correction toward the text’s own more solemn, purposeful portrayal.
fear (at the resurrection) ἐφοβοῦντο (16:8) ephobounto ”they were afraid”	See baseline-adjacent “Faith and Discipleship amid Fear” doctrine they were afraid	Mark’s earliest-attested ending (16:8) closes on the women’s fear and silence rather than triumphant proclamation — a deliberately unresolved, unsettling conclusion that keeps “Faith and Discipleship amid Fear” open as a live tension for the reader, resolved only by the reader’s own response of faith. Note: the “longer ending” (16:9-20) found in some manuscript traditions extends the narrative with resurrection appearances and a commissioning to preach the gospel to all creation; this textual variation itself is worth a brief note for a curriculum aiming at careful, transparent handling of the text.	bály se — ordinary Czech verb. Risk: Low lexically, but the deliberate, unresolved literary effect of the earliest ending should be preserved in teaching material rather than smoothed over, and any use of the longer ending (16:9-20) should be flagged as a textual-critical note.

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Summary of New Critical-Tier Terms Introduced by Mark (not present in Romans baseline)

1. Syn člověka (Son of Man) — the linguistic center of the Messianic Secret; Critical.
2. výkupné (ransom) — severe secular-drift collision (kidnapping ransom); Critical.
3. kalich (cup) — unique Czech historical/national collision (Hussite symbolism); Critical.
4. kříž (cross) — secular idiomatic flattening of a specific, brutal execution instrument; Critical.
5. tělo / krev (body/blood, Eucharistic words) — denominational sensitivity distinctive to Mark; Critical.
6. Gehenna / peklo (hell) — secular idiomatic flattening parallel to baseline’s “hřích” pattern; Critical.
7. Já jsem (Ego eimi, “I am”) — divine self-disclosure formula easily lost in ordinary translation; Critical.
8. Elói, Elói, lema sabachthani (cry of dereliction) — doctrinally acute Godforsakenness statement; Critical.

These eight terms, together with the locked-in Critical terms reused from the Romans baseline (Pán, Syn Boží, Ježíš, Bůh, Duch svatý, Otec, Mesiáš, spasení, ospravedlnění — noting the last two are less central to Mark’s own vocabulary but remain locked for cross-curriculum consistency), constitute the highest-priority review set for Phase 2 of this curriculum.

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This document must be loaded alongside the Romans baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before any Phase 2 translation of Mark curriculum material begins. See 08_core_glossary.md for the consolidated per-term glossary table.