Semantic Analysis — Book of Mark (Hmong)

Romans-Package Inheritance Notice

This analysis is built on top of the existing Hmong Romans Language Package baseline. Every term below that already has a fixed entry in assets/translation_memory.json (Romans baseline) reuses that exact Hmong string — no re-gloss, no stylistic variation. Such terms are marked [INHERITED] in the tables below. Terms that are new to the Mark curriculum are marked [NEW] and are proposed here for Phase 2 TM-revision review; they do not yet carry permanent status and must be logged as [TRANSLATOR REVIEW NEEDED]-eligible until ratified.

Register, script (RPA), citation format, and risk-tier definitions all follow the baseline exactly (see analysis/12_ai_translation_requirements.md §5-§7). Book-name convention for Mark: Malakau (established transliteration parallel to “Loos” for Romans; abbreviated Malakau throughout, full title on first reference: Tsab Ntawv uas Malakau Sau txog Yexus Khetos).

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

This is the theological anchor of the curriculum: James and John’s request, Jesus’ reversal of worldly greatness, and the ransom saying (10:45) that most densely compresses the doctrines of Servanthood, the Suffering Servant/Son of Man, and the Ransom for Many.

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	Hmong Rendering / Risk
Διδάσκαλε Didaskale ”Teacher” (vocative)	Rabbi, instructor, master-teacher Teacher, Master, Rabbi	Address of respect that ironically precedes a request revealing James and John have not grasped what kind of “Teacher” Jesus is (a suffering, serving Son of Man)	xibhwb (teacher) — [INHERITED convention, Low risk]. No collision; standard address term.
θέλομεν thelomen ”we wish / we want”	volition, desire, demand we want, we desire, we wish	Sets up the contrast with Jesus’ own θέλῃ-clauses in vv.43-44 (“whoever wants to be great”) — same verb root used for self-seeking ambition and for godly aspiration to servanthood	peb xav (we want) — [NEW, Low risk]. Plain volitional verb; risk is purely rhetorical/structural (repetition must be preserved in translation to keep the ironic echo with v.43-44).
αἰτήσωμέν aitēsōmen ”we might ask/request”	petition, request (often of a superior) ask, request, petition	A blank-check request pattern (“whatever we ask”) that Jesus firmly declines to grant on their terms	peb thov (we ask/request) — [NEW, Low risk]. Standard petition verb.

Mark 10:36

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

Jesus’ counter-question exposes rather than assumes their request. No new load-bearing theological term beyond θέλετε (repeats v.35’s θέλομεν root). Hmong: “Nej xav kom kuv ua dab tsi rau nej?” — [Low risk, structural repetition preserved].

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	Hmong Rendering / Risk
ἐκ δεξιῶν / ἐξ ἀριστερῶν ek dexiōn / ex aristerōn ”from the right(s) / from the left(s)“	positional idiom for rank, honor, co-regency in a royal court at your right hand / at your left hand	Ancient royal-court seating idiom for the two highest positions of honor and delegated rule beside a king — James and John are requesting co-regency in what they assume will be an earthly, triumphant enthronement	sab tes xis / sab tes laug (the right-hand side / left-hand side) — [NEW, Medium risk]. Comprehension-level: the “seats of honor beside a king” idiom exists in Hmong court/clan-elder seating custom and transfers reasonably, but must be anchored to the following irony (Jesus’ actual “right and left” at Golgotha are two criminals, 15:27) via teaching note.
δόξῃ doxē ”glory”	splendor, honor-weight, radiant manifest presence glory, honor, splendor	[INHERITED] James and John envision Christ’s doxa as immediate triumphant royal glory; Jesus will redefine the path to that glory as running through the cross (cf. 8:38, 13:26)	lub yeeb koob — [INHERITED from Romans TM, Low risk lexically, but High doctrinal stakes in this co-text: must be taught alongside the Suffering-Servant doctrine so “glory” is not detached from the cross].

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	Hmong Rendering / Risk
ποτήριον potērion ”cup, drinking vessel”	literal cup; metaphor for one’s appointed lot/destiny, especially suffering or divine wrath (OT background: Ps 75:8, Isa 51:17, Jer 25:15) cup, portion, lot	The “cup” Jesus will drink is the cup of suffering and wrath-bearing death, echoed again in Gethsemane (14:36) — this verse and 14:36 must be read as a matched pair	lub khob (ntawm kev txom nyem) — “the cup (of suffering)” — [NEW, Medium risk]. Comprehension gap only: no direct collision, but the metaphorical extension (cup = appointed suffering) is culturally unfamiliar and needs a first-use gloss; must be kept lexically identical at 14:36 to preserve the narrative echo.
βάπτισμα / βαπτίζομαι baptisma / baptizomai ”baptism / to be baptized, plunged, overwhelmed”	ritual water immersion; metaphorical extension: to be overwhelmed/engulfed by suffering or death baptism, immersion, being overwhelmed	Reuses the same term as ritual baptism (1:8-11) but here metaphorically means being engulfed in suffering-unto-death — Jesus’ own “baptism” of suffering that His disciples are unwittingly volunteering to share	kev cai raus dej — [INHERITED from Romans TM]. Risk escalates to High in this specific verse: the baseline entry defines this term for the literal sacrament; here it is deliberately extended metaphorically to “being overwhelmed in suffering,” and this extension must be flagged with an explicit teaching note so hearers do not think Jesus is only asking about willingness to undergo a second water-rite, but rather willingness to share His path to the cross.
δύνασθε dynasthe ”are you able”	capability/ability (root of dynamis, “power”) are you able, can you, do you have the power to	[NEW] Distinct sense from the baseline hwjchim/dynamis entry (divine power) — here it is ordinary human “ability/capacity,” not divine might; must not be rendered with hwjchim to avoid implying James and John possess divine power	muaj peevxwm (have the capacity/ability) — [NEW, Low risk]. Deliberately avoids hwjchim root reserved for divine power.

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,

Repeats ποτήριον and βάπτισμα (see v.38 — same rendering, same risk notes). Jesus’ reply is a genuine but sobering prophecy: James will indeed be martyred (Acts 12:2) and John will suffer exile/persecution — the “cup” and “baptism” are granted, but not the seats of honor (v.40). Theological note: this verse must never be softened into a promise of reward; it promises suffering-participation, deliberately separated from the honor-request. No new lexical items.

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	Hmong Rendering / Risk
ἡτοίμασται hētoimastai ”it has been prepared” (perfect passive)	to make ready, arrange in advance; passive voice implies an unnamed agent (the Father) has already determined this it has been prepared, it has been appointed, it is reserved	Deflects the request to the Father’s sovereign, prior arrangement — a direct echo of the Election/Sovereignty theology also present in the Suffering Servant’s obedience (cf. 14:36 “not what I will”)	twb npaj cia lawm (ntawm Leej Txiv) — “it has already been prepared/arranged (by the Father)” — [NEW, Medium risk]. Must echo the baseline’s forbidden-substitution rule for election/foreknowledge (never render with hmoov/fate vocabulary, per Romans TM §“election_choose”/“foreknow_predestine”) — this is God’s personal, purposeful prior arrangement, not impersonal fate. Recommend explicit cross-reference to those TM entries in any teaching note.

Mark 10:41

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

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
ἀγανακτεῖν aganaktein ”to be indignant, to feel resentful displeasure”	irritation, indignation, jealous anger among peers (not judicial wrath) were indignant, were angry, were annoyed	The ten disciples’ reaction proves they share James and John’s status-seeking impulse — this is petty rivalry, not righteous anger	chim rau (were upset/annoyed with) — [NEW, Low-Medium risk]. Deliberately does NOT reuse the baseline’s kev npau taws (reserved exclusively for the righteous, judicial “wrath of God,” Romans TM “wrath_of_god,” High risk) — using that phrase here would wrongly dignify petty rivalry as righteous anger and blur the wrath-of-God boundary.

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	Hmong Rendering / Risk
τῶν ἐθνῶν tōn ethnōn ”of the nations/Gentiles”	non-Jewish political rulers, secular world-power in general the Gentiles, the nations, pagan rulers	[INHERITED] Same word rendered “lwm Haiv Neeg” in Romans, but here used pejoratively as the model of worldly rule Jesus’ disciples must NOT imitate	lwm Haiv Neeg — [INHERITED, Low risk lexically; note the contextual polarity shift from Romans’ neutral/positive missiological sense to a negative foil here].
κατακυριεύουσιν katakyrieuousin ”lord it over, dominate as master over”	to exercise domineering, self-serving mastery (built on the kyrios root, “lord”) lord it over, dominate, rule harshly over	Deliberately built on the same root as the baseline’s reverent title tus Tswv — Jesus is showing the corrupted, self-serving form of “lordship” His disciples must reject	kav lawv nkaus li tus tswv kav nws qhev — “rule over them just as a master rules his slave” — [NEW, High risk]. Reuses the tswv (lord/master) and qhev (slave, baseline) roots in a deliberately negative example; must be taught with great care so hearers do not confuse this corrupted worldly “lordship” with the reverent title tus Tswv reserved for God and Christ — the polarity (bad human lordship vs. good divine Lordship) must be made explicit.
κατεξουσιάζουσιν katexousiazousin ”exercise harsh authority over”	to wield coercive power/authority over subordinates exercise authority over, dominate, tyrannize	Intensified form of exousia (“authority”) — the negative mirror-image of the delegated, God-ordained “governing authority” of Romans 13	swb hwjchim rau lawv — “impose power/authority upon them” — [NEW, High risk]. Reuses the flagged hwjchim root (baseline: must always be qualified “Vajtswv hwjchim” for God’s power); here it depicts illegitimate, self-serving human power. Teaching note required to distinguish this negative example from both (a) Jesus’ own divine authority (Part B, ch.1-9 below) and (b) the positive, delegated civil authority of the baseline’s “governing_authority” entry.

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	Hmong Rendering / Risk
μέγας megas ”great”	greatness, importance, high status great, important, first, greatest	The very ambition James and John expressed (v.37) is reversed in definition, not rejected outright — true greatness is redefined as service	loj / muaj koob meej (great, of high standing) — [NEW, Low risk].
διάκονος diakonos ”servant, one who renders service” (general ethical sense, not a church office)	one who waits on tables, attends to needs, renders humble practical service to others servant, minister, attendant, one who serves	CRITICAL DISTINCTION FROM ROMANS BASELINE: the Romans TM’s “deacon_servant” entry (tus pab tu pawg ntseeg) specifically renders the recognized church office of Phoebe (Rom 16:1) — an ecclesial title anachronistic in this pre-church Gospel narrative. Mark 10:43 (and 9:35, 1:13) uses diakonos/diakoneō in its general ethical sense: rendering humble service to anyone, not holding a congregational office.	NEW ENTRY REQUIRED: tus uas pab lwm tus / ua tus qhev pab lwm tus (one who helps/serves others) — [NEW, Medium risk]. Must NOT reuse tus pab tu pawg ntseeg (church office) here. This general-service sense is the direct model for the Son of Man’s own self-description in v.45.

Mark 10:44

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

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
πρῶτος prōtos ”first”	first in rank, first in line, preeminent first, foremost, chief	Escalates the paradox: not just “servant” but “slave of all” is the true mark of the first/greatest	thawj / ua tus tseem ceeb tshaj (first, most prominent) — [NEW, Low risk].
δοῦλος doulos ”slave, bondservant”	one wholly owned, without personal legal autonomy; total, unqualified subjection slave, bondservant, servant	[INHERITED] Escalation beyond diakonos (v.43) to total self-surrender — same term Paul uses of himself in Rom 1:1	qhev — [INHERITED from Romans TM, High risk]. Same catechetical pairing required as in Romans: must be taught as voluntary, honored total self-giving in imitation of Christ (v.45), not literal chattel slavery — reinforced here because Jesus applies it to every disciple’s aspiration to greatness, not only to apostolic self-designation.

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 single most doctrinally load-bearing verse in the curriculum — the summary statement of the Suffering Servant, Son of Man, and Ransom doctrines simultaneously.

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the Son of Man”	(1) a generic Semitic idiom for “a human being”; (2) Jesus’ self-chosen title drawing on Daniel 7:13-14’s exalted, judgment-wielding heavenly figure “coming with the clouds”; Mark fuses both senses — humble humanity AND hidden divine authority Son of Man, the Human One, the Son of Adam	Mark’s central Christological title (14x in the book), deliberately ambiguous: veils Jesus’ divine authority from outsiders (Messianic Secret) while revealing it to those with eyes to see; here it grounds the Suffering-Servant doctrine — the very figure of cosmic authority (Dan 7) came to serve and die	NEW ENTRY, CRITICAL RISK: tus Tub ntawm Tibneeg (the Son of Mankind/humanity). Deliberately rendered with the ordinary classifier tus rather than the honorific Leej (contrast baseline’s Leej Tub ntawm Vajtswv for Son of God) — this is a considered choice preserving the humility pole of the title, but it creates real risk that hearers hear only “a human being” and miss the Daniel 7 authority-and-glory pole (cf. Mark 13:26, 14:62) entirely. Mandatory teaching note required at every occurrence explaining both poles; must never be flattened to a mere synonym for “Jesus” or “a man.”
οὐκ ἦλθεν… ἀλλά ouk ēlthen… alla ”did not come… but”	purpose-clause negation/contrast; describes the very purpose of the incarnation did not come… but rather	States the telos of the incarnation itself: not to be served, but to serve — grounding doctrine #5 (Servanthood vs. Worldly Greatness) in Christology itself, not merely ethics	tsis tau los kom luag pab… tiamsis los pab — [NEW, Low risk, structural].
διακονηθῆναι / διακονῆσαι diakonēthēnai / diakonēsai ”to be served / to serve”	passive vs. active voice of the same general-service verb (see v.43 note) to be served / to serve, to be ministered to / to minister	The Son of Man’s own action is the paradigm and warrant for the disciple-ethic just taught in vv.43-44	kom luag pab / mus pab lwm tus — [NEW, Medium risk, same entry as v.43’s diakonos; must be lexically consistent with the general-service rendering there, not the church-office phrase].
δοῦναι τὴν ψυχὴν αὐτοῦ dounai tēn psychēn autou ”to give his soul/life”	psychē = the vital life-principle, one’s very self/existence (distinct from pneuma, “spirit”) to give his life, to lay down his soul, to surrender his very self	Christ’s death is a voluntary, self-given act — not a tragedy inflicted on Him but a gift He gives; grounds “The Necessity of the Cross” doctrine as intentional, not accidental	NEW ENTRY, Medium risk: muab nws txoj sia (give his life/self). Must be kept lexically distinct from the baseline’s ntsuj plig (human spirit/soul, reserved for anthropological pneuma) — psychē here is rendered with txoj sia (life), not ntsuj plig, to avoid conflating two different Greek anthropological terms under one Hmong word.
λύτρον lytron ”ransom, ransom-price”	the price paid to purchase the freedom of a slave, captive, or hostage; a concrete price-of-release, not merely an abstract “deliverance” ransom, ransom price, redemption price	THE doctrinal anchor term of the entire curriculum. Christ’s death is presented as the specific price paid to free the many from bondage to sin and death — grounds “The Ransom for Many” doctrine	NEW ENTRY, CRITICAL RISK: nqi txhiv (redemption price). Built deliberately on the same txhiv root already established in the Romans baseline’s “redemption” entry (kev txhiv, apolytrōsis, Medium risk) — but lytron names the price itself rather than the act of redeeming, so nqi (“price”) is added to specify this. Positive bridge: Hmong debt-redemption custom (paying a price to free a pawned person/debt-slave) transfers well, but must be explicitly distinguished from shamanic sacrificial appeasement (cf. baseline’s hilastērion/propitiation entry, Critical) — this is a single, sufficient, once-for-all price-payment, not a repeatable ritual transaction with spirits.
ἀντὶ πολλῶν anti pollōn ”in the place of / instead of many”	anti = a strong substitutionary preposition (“in exchange for,” “in place of”), not merely “on behalf of” or “for the benefit of” for many, instead of many, in place of many, as a substitute for many	The grammatical heart of the doctrine of substitutionary/vicarious atonement — Christ’s life is given in the place of the many who owed the debt themselves	NEW ENTRY, CRITICAL RISK: theej cov neeg coob (in the place of / substituting for many people). Deliberately reuses the theej root already established in the baseline’s propitiation entry (qhov theej txhoj kev txhaum, “that which substitutes/atones for sin,” Critical) — this lexical reuse is intentional and should be preserved, since it signals to Hmong readers that the same substitutionary logic from Romans 3:25 is operating here. Recommended fixed collocation for the whole clause: muab nws txoj sia ua nqi txhiv theej cov neeg coob (“give his life as a ransom-price in place of many people”) — this exact phrase should become the permanent TM rendering for Mark 10:45b and its parallel at 14:24.

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Part B — Chapter-by-Chapter Semantic Analysis of the Whole Book of Mark

Every chapter of Mark is reviewed. Chapters contributing no new load-bearing vocabulary beyond terms already treated are explicitly marked as reviewed with no new entries, per the full-book-coverage mandate.

Chapter 1

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
εὐαγγέλιον (euangelion) gospel good news, victory-announcement	gospel, good news	Mark’s opening word programmatically titles the whole book (1:1)	Txoj Moo Zoo — [INHERITED, Low risk].
μετάνοια / μετανοέω (metanoia/metanoeō) repentance/repent ”change of mind/heart”; in OT-rooted usage, a God-ward turning from sin, not mere regret	repent, turn, change one’s mind	John’s and Jesus’ opening summons (1:4, 1:15) — the necessary human response paired with faith at the inauguration of the Kingdom	NEW, High risk: hloov siab lees txim (change the heart/liver and confess sin). Must be kept distinct from the baseline’s hloov siab tshiab (renewal of the mind, a later, Spirit-wrought Pauline sanctification concept, Romans 12) — repentance here is the initial turning from sin. Also must be taught as more than the reparable social/ritual-apology custom that Hmong tradition applies to wrongdoing (cf. baseline’s “sin_act_and_condition” note): this is a God-ward turning, not a clan-restitution transaction.
ἤγγικεν (ēngiken) “has drawn near / is at hand” perfect tense: an action begun whose effect is now present — the Kingdom has begun to break in but is not yet consummated	is at hand, has come near, has arrived	The programmatic thesis of “The Kingdom of God Breaking In” doctrine (1:15)	NEW, High risk: twb los ze zuj zog lawm (“has already come very near”). Risk: Hmong lub Nceeg Vaj (kingdom/royal palace, baseline term) evokes a static territorial dynasty; without explicit “already/not yet” teaching, hearers may default to expecting an immediate political enthronement — precisely the same misunderstanding James and John display in the core passage (10:37).
πνεῦμα ἅγιον (pneuma hagion) Holy Spirit descends on Jesus at baptism (1:10)	Holy Spirit	Inaugurates Jesus’ Spirit-empowered ministry	Vaj Ntsuj Plig — [INHERITED, Critical risk per baseline; Vaj-prefix mandatory].
δαιμόνιον / πνεῦμα ἀκάθαρτον (daimonion/pneuma akatharton) demon / unclean spirit a malevolent spiritual being opposing God, causing affliction, cast out by a word of command	demon, evil spirit, unclean spirit	First exorcism (1:23-27) — establishes Jesus’ authority-over-evil-spirits motif that runs through the whole book	NEW, CRITICAL RISK: dab (demon, generic) / dab qias (unclean spirit, emphasizing impurity). This is the exact indigenous term for spirits that Hmong shamans (txiv neeb) ritually negotiate with, bargain with, or appease through ua neeb ceremonies. The rendering itself is unavoidable and correct (as with the baseline’s dab mlom/idol precedent), but requires the single most important contrast-teaching in this curriculum: Jesus expels dab instantly, permanently, and by His own sovereign word/authority — never through negotiation, payment, or ritual appeasement. This underlies the doctrine “Jesus’ Authority over Sickness, Sin, and Nature.”
ἐξουσία (exousia) authority the right/authority to act, as distinct from mere raw power (dynamis); here Jesus teaches “with authority” and commands spirits “with authority” (1:22, 1:27)	authority, right to act, authoritative power	Establishes from the outset that Jesus’ teaching and exorcism both flow from an inherent, not derived, authority	NEW, CRITICAL RISK: hwjchim (reusing the baseline’s flagged power-term), always qualified in this context as Yexus tus kheej muaj hwjchim (Jesus Himself possesses authority) — never bare. Distinct application from the baseline’s Romans 13 “governing_authority” entry (delegated civil authority): here it is Christ’s own inherent divine authority over sickness, sin, and nature, and must be taught in direct contrast to the negotiated, ritual power of a txiv neeb.
λέπρα / λεπρός (lepra/lepros) leprosy / leper a skin disease rendering one ritually unclean and socially excluded under Mosaic law	leprosy, leper	Appears later at 1:40-45; Jesus touches and cleanses the leper, reversing both the disease and the social/ritual exclusion	NEW, Medium risk: mob ruas (leprosy). Comprehension gap: Hmong culture has no equivalent purity-exclusion category tied to this specific disease; needs an explanatory note on Mosaic ritual-exclusion law, not a lexical fix.
σπλαγχνίζομαι (splagchnizomai) to be moved with compassion a visceral, gut-level compassion (root: splagchna, “inner organs/bowels”)	felt compassion, was moved with pity	Describes Jesus’ motive in healing (1:41)	NEW, Low risk: khuv leej — reuses the baseline’s “mercy” root (txoj kev khuv leej, Medium risk in Romans 9/11) as a verb here; no new collision, good internal consistency.

Chapter 2

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou) Son of Man first occurrence of the title, in the authority-to-forgive-sins controversy (2:10)	Son of Man	Establishes that the Son of Man has authority to forgive sins on earth — anticipates 10:45’s fuller unfolding	tus Tub ntawm Tibneeg — [see Part A entry, Critical risk, same entry].
ἀφίημι (aphiēmi, “sins forgiven”) ἁμαρτίαι ἀφέωνται to release, let go, forgive (debt/sin)	forgiven, released, let go	The paralytic’s sins are forgiven by Jesus’ own authority, provoking the blasphemy accusation later fully developed at 3:28-29 and 14:64	NEW, Medium risk: raug zam txhaum (sins are released/forgiven). Distinct from the baseline’s “reckon/justify” vocabulary (forensic imputation of righteousness) — this is the release of a debt/guilt, a related but distinguishable action; should not be conflated with raug suav tias ncaj ncees.
δίκαιοι (dikaioi) the righteous those considered morally upright	the righteous, the just	”I came not to call the righteous but sinners” (2:17)	tus ncaj ncees — [INHERITED from Romans TM “righteousness_of_god_righteous” entry, Low risk lexically; note the rhetorical irony that this “righteousness” is self-assessed, not the imputed righteousness of the baseline’s Critical entry — teaching note recommended to keep these two uses of dikaios distinct].
σάββατον (sabbaton) Sabbath the weekly holy rest day	Sabbath, day of rest	Sabbath controversies begin here (2:23-28) and continue in ch.3; “the Sabbath was made for man”	NEW, Low-Medium risk: Hnub Xanpataus (transliteration). Comprehension gap only — no Hmong weekly-rest analog, no traditional-religion collision.
οἶνον νέον / ἀσκοὺς παλαιοὺς (new wine / old wineskins) metaphor new realities cannot be contained in old forms	new wine in old skins	Describes the newness of what Jesus brings relative to old religious forms (2:21-22)	NEW, Low risk: cawv tshiab rau hauv lub hnab tawv qub (descriptive rendering); cultural bridge via any skin/leather-container tradition, no collision.

Chapter 3

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
βλασφημία (blasphēmia, “against the Holy Spirit”) blasphemy speech that dishonors/slanders God directly; here specifically attributing the Spirit’s work to Satan	blasphemy, unforgivable sin	The one unforgivable sin (3:28-29) — attributing Christ’s Spirit-empowered exorcisms to demonic power	NEW, CRITICAL RISK: kev hais lus rhuas Vaj Ntsuj Plig (speaking words that slander/insult the Holy Spirit). Must retain the mandatory Vaj prefix on every occurrence (per baseline rule for Holy Spirit) and must be explicitly taught as categorically different from ordinary insult or from breaking a ritual taboo — this is willful, hardened attribution of God’s work to evil, not a reparable social offense.
Βεελζεβούλ (Beelzeboul) Beelzebul proper name for the prince of demons	Beelzebul, “lord of the flies/dung,” prince of demons	The accusation Jesus refutes with the divided-kingdom logic (3:22-27)	NEW, Low risk: Npe-exenpub (transliteration, first-use gloss required as with Abba).
θέλημα τοῦ θεοῦ (thelēma tou theou, “will of God”) doing the will of God defines Jesus’ true family (3:35)	will of God	”Whoever does the will of God, he is my brother and sister and mother”	Vajtswv lub siab nyiam — [INHERITED, Medium risk per baseline].
οἱ δώδεκα (hoi dōdeka) the Twelve Jesus’ inner circle of apostles, formally appointed (3:14-19)	the Twelve, the apostles	Establishes the apostolic office also treated in the Romans baseline	tus Tub Txib — [INHERITED, Medium risk per baseline “apostle” entry].

Chapter 4

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
παραβολή (parabolē) parable a comparison-story placed alongside a truth to both reveal and conceal, depending on the hearer’s readiness	parable, comparison, analogy	Jesus’ primary teaching mode for the Kingdom in this chapter (the sower, the seeds, the lamp, the mustard seed)	NEW, Low-Medium risk: zaj lus piv txwv (a comparison-story). Forbidden substitution: must NOT be rendered dab neeg (a common Hmong word for “legend/folktale,” but literally “spirit-story/spirit-legend”) — this would falsely associate Jesus’ teaching form with the animistic-legend genre.
μυστήριον (mystērion, “the secret of the kingdom”) mystery a previously hidden truth now disclosed to insiders	mystery, secret	”To you has been given the secret of the kingdom of God” (4:11) — directly connects the Kingdom-breaking-in doctrine to the Messianic Secret doctrine	zaj lus zais cia — [INHERITED from Romans TM, Low-Medium risk].
φόβος / φοβέομαι (phobos/phobeomai, “they were filled with great fear”) fear dread, terror, awe	fear, terror, awe	The disciples’ fear in the storm (4:41), contrasted sharply with the faith Jesus calls for (4:40) — grounds the doctrine “Faith and Discipleship amid Fear”	NEW, Low-Medium risk: kev ntshai (fear). Standard term; no collision, but doctrinally significant as the recurring foil to kev ntseeg (faith, baseline) throughout the book (cf. ch.5, 6, 9, 16).
εἰρήνη (eirēnē, implied in “Peace, be still!“) peace calm, stillness, tranquility	peace, calm, be still	Jesus’ command over the storm (4:39)	kev thaj yeeb — [INHERITED, Low risk].

Chapter 5

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
Λεγιών (Legiōn) Legion proper name given by the demon-possessed man, echoing a Roman military unit (thousands strong)	Legion	Depicts the overwhelming scale of demonic affliction that Jesus’ authority nonetheless masters completely (5:1-20)	NEW, Low risk: Legioos (transliteration, gloss required). Reinforces the dab/authority-over-demons entries from ch.1 and ch.3 (Critical risk carried forward).
ἡ πίστις σου σέσωκέν σε (hē pistis sou sesōken se, “your faith has saved/healed you”) faith…has saved/healed sesōken is the same verb root as sōtēria (salvation) — physical healing and spiritual salvation share one Greek word	your faith has made you well / has saved you	Spoken to the woman with the flow of blood (5:34) and echoed for Bartimaeus (10:52) — deliberately blurs physical healing and spiritual salvation to show they flow from the same source	koj txoj kev ntseeg tau cawm koj / kho koj zoo — [INHERITED roots: kev ntseeg (faith) + kev cawm dim (salvation), both baseline terms]. Teaching note: this dual-sense wordplay (heal/save) should be explicitly taught, not silently resolved into only “healed” or only “saved.”
θάνατος (thanatos, of Jairus’s daughter) death physical death, here reversed by Jesus’ word (“Talitha cumi”)	death	Jesus’ authority extends even over death itself (5:35-43)	txoj kev tuag — [INHERITED, Low risk].
Ταλιθά κούμ (Talitha koum) Aramaic retained phrase ”little girl/lamb, arise”	Talitha cumi, “little girl, get up”	Retained Aramaic command of resurrection-power, paralleling the retained “Abba” in the baseline	NEW, Low risk: Talitha khumas (transliteration + gloss, following the Abba precedent of retaining Aramaic with a footnote).

Chapter 6

No major new theological vocabulary; this chapter is reviewed and confirmed to reuse established terms: authority (hwjchim, sending the Twelve, 6:7), kingdom (implied), and introduces minor descriptive vocabulary (bread/loaves ncuav, feeding of the 5,000, Low risk) and compassion (khuv leej, 6:34, reused from ch.1) plus the death of John the Baptist (narrative, no new load-bearing term). Herod’s fear of John as a prophet reuses kev ntshai (fear, ch.4 entry). Chapter 6 is logged as reviewed — no new TM-eligible entries required beyond noting these reuses.

Chapter 7

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
παράδοσις τῶν πρεσβυτέρων (paradosis tōn presbyterōn) tradition of the elders human customs handed down, distinguished sharply from divine commandment (7:8-9)	tradition of the elders, human tradition	Jesus’ central critique: “You leave the commandment of God and hold to the tradition of men”	NEW, High risk: tej kab ke qub ntawm cov txwj laus (the old customs of the elders). Deliberately avoids the kevcai root reserved for Txoj Kevcai (ntawm Vajtswv/Mauxes) (baseline Critical entry) — using kevcai here would blur exactly the distinction Jesus is drawing between divine Law and human tradition. This is the opposite disambiguation direction from the baseline’s Law entry, and must be flagged for translator attention.
κοινός / κοινόω (koinos/koinoō) common, defiled / to defile ritually common/impure, as opposed to set-apart/holy; the verb means “to render unclean”	unclean, defiled, common; to defile, to make unclean	Jesus declares no food defiles a person — defilement comes from the heart, not external ritual contact (7:14-23)	NEW, CRITICAL RISK: qias / ua qias (unclean, defiled / to make unclean), set in direct antithesis to dawb huv (clean/pure — the very root the Romans baseline already flags as colliding with folk ritual-purity-from-spirit-contamination, cf. “sanctification” entry). This passage is a major teaching opportunity: Jesus Himself is here dismantling an externally-focused purity system in favor of heart-purity, directly addressing the same dawb huv collision risk the baseline anticipated for other terms — translators should cross-reference this passage explicitly when teaching sanctification and baptism.
καρδία (kardia) heart the seat of moral will, thought, and desire (contrasted with mere external/ritual behavior)	heart, mind, inner disposition	”Out of the heart of man come evil thoughts…” (7:21)	NEW, Low-Medium risk: lub siab (the liver/heart). Reuses the established Hmong convention of siab as the seat of moral awareness and volition already present in the baseline’s “conscience” and “will_of_god” entries — good internal consistency, no new collision.
Κορβᾶν (Korban) Corban a Hebrew vow-formula dedicating something to God, exploited to avoid honoring one’s parents (7:11)	Corban, a gift devoted to God	Example of tradition subverting God’s actual commandment	NEW, Low-Medium risk: transliterated with gloss, e.g. Khaupas (ib yam khoom uas twv cia rau Vajtswv).
Συροφοινίκισσα (the Syrophoenician woman) Gentile woman’s persistent faith narrative example, non-Jewish faith recognized and rewarded (7:24-30)	—	Anticipates the Gentile-inclusion theme also present in Romans; reuses kev ntseeg (faith, baseline)	No new lexical entry; reuse noted.

Chapter 8

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
ὁ Χριστός (ho Christos, “You are the Christ”) the Christ / Messiah Peter’s confession (8:29) — standalone title, distinct from the compound name “Jesus Christ”	the Christ, the Messiah, the Anointed One	The narrative turning point of the whole Gospel — confession of Jesus’ identity immediately followed by the first Passion prediction and rebuke	Khetos (as a standalone title, distinguished in teaching from the compound name Yexus Khetos) — [INHERITED root, Low risk lexically, but High doctrinal weight as the hinge-point of the book; recommend a dedicated teaching note tying this confession forward to 10:45 and 14:61-62].
ἐπιτιμάω / silencing commands (epitimaō, “he strictly charged them to tell no one”) rebuke / strict command to silence a sharp, authoritative command, here used to enforce secrecy about Jesus’ identity	he warned them, he sternly ordered them, he rebuked them	Central mechanism of “The Messianic Secret” doctrine (8:30, cf. 1:34, 1:44, 3:12, 9:9)	NEW, Medium risk: txwv tsis pub qhia rau leej twg (strictly forbid telling anyone). Not a lexical collision but a literary-structural device; requires a dedicated teaching note explaining Mark’s narrative strategy of progressive revelation (avoiding premature nationalistic/political messianism until the cross fully discloses true kingship) rather than treating it as a simple vocabulary risk.
σταυρός / ἆρον τὸν σταυρόν (stauros, “take up his cross”) cross / take up the cross a Roman execution-instrument; metaphorically, the call to costly, self-denying discipleship	cross, take up one’s cross	First occurrence of the cross-bearing call (8:34), grounding “The Necessity of the Cross” doctrine ethically as well as Christologically	NEW, CRITICAL RISK: Ntoo Khaub Lig (the Cross). Recommend fixing this as the permanent term (paralleling the historic Hmong Christian transliteration-based usage). Requires explicit teaching distinguishing this from any ancestral funerary wood-post, spirit-gate, or grave-marker structures in Hmong custom, and clarifying that “take up your cross” (8:34) means costly daily self-denial modeled on, but distinct from, Christ’s own unique atoning death (10:45, 15:24-37).
ἀρνέομαι ἑαυτόν / ψυχή (arneomai heauton / psychē, “deny himself… lose his life to save it”) deny himself / lose his life (psychē) psychē = one’s very self/life, distinct from pneuma (spirit, baseline term)	deny himself, lose his life, save his life	”Whoever would save his life will lose it…” (8:35) — the paradox of self-giving discipleship, directly paralleling 10:45’s Son of Man saying	NEW, Medium risk: tso nws tus kheej tseg (deny/renounce himself) / txoj sia (life/self, for psychē — see Part A note: kept lexically distinct from ntsuj plig, the baseline’s anthropological pneuma term).
δόξα (doxa, “when he comes in the glory of his Father”) glory the Son of Man’s future glorious coming (8:38), paired with suffering already predicted in the same speech	glory	Establishes the suffering-then-glory pattern completed at 10:37/10:45	lub yeeb koob — [INHERITED, Low risk].

Chapter 9

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
μεταμορφόω (metamorphoō, “transfigured”) transfigured visibly changed in form/appearance to reveal hidden divine glory	transfigured, transformed in appearance	The Transfiguration (9:2-8) — a momentary lifting of the Messianic Secret’s veil for the inner circle	NEW, Low-Medium risk: hloov mus zoo li lwm yam (changed to appear differently) descriptive phrase; comprehension-level only.
Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός (the divine voice, “This is my beloved Son”) beloved Son direct divine confirmation of Jesus’ sonship, echoing the baptism (1:11)	my beloved Son	Reinforces the Son of God doctrine at the mountain of transfiguration, immediately followed (9:9-13) by renewed silencing and Son-of-Man suffering language	Leej Tub ntawm Vajtswv, uas kuv hlub — [INHERITED root, Low risk].
πιστεύω / ἀπιστία (pisteuō/apistia, “I believe; help my unbelief!“) believe / unbelief faith and its opposite, in acute tension in a single cry (9:24)	I believe, help my unbelief	The epileptic boy’s father models the doctrine of “Faith and Discipleship amid Fear” — faith that coexists with acknowledged weakness	kuv ntseeg; thov pab kuv txoj kev tsis ntseeg — [INHERITED faith root; kev tsis ntseeg as the natural negation, Low-Medium risk].
διάκονος (diakonos, “whoever would be first must be… servant of all”) servant first occurrence of the servanthood-greatness paradox (9:35), the same general-service sense treated fully at 10:43	servant, last of all	Doctrinal preview of the core passage’s teaching	See Part A, v.43 entry — same rendering tus uas pab lwm tus, Medium risk.
Γέεννα (Geenna) Gehenna / hell the valley of Hinnom, used as an image of final judgment/destruction	hell, Gehenna	The severe warnings of 9:43-48	NEW, Medium-High risk: chaw kub taws txhaum mus ib txhis (the place of unending burning judgment) — descriptive rather than a direct transliteration, since no exact Hmong afterlife-judgment concept exists; comprehension gap requiring careful teaching to avoid conflating with ancestral-spirit-realm concepts.

Chapter 10

This chapter contains the core passage (10:35-45, fully treated in Part A above) plus additional load-bearing material earlier and later in the chapter.

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
ζωὴ αἰώνιος (zōē aiōnios) eternal life unending life granted by God, the rich young man’s question (10:17, 10:30)	eternal life	Connects directly to the “what must I do” salvation-by-works misconception that Jesus corrects, paralleling Romans’ justification-by-faith doctrine	txoj sia nyob mus ib txhis — [INHERITED, Low risk].
ὁ υἱὸς τοῦ Δαυίδ (ho huios Dauid) Son of David Messianic title used by blind Bartimaeus (10:47-48)	Son of David	Public Messianic confession immediately preceding the Triumphal Entry (ch.11) — contrasts with the private confession of ch.8	NEW, Low-Medium risk: Tus Tub ntawm Daviv. Straightforward transliteration-based compound; comprehension-level risk only (requires brief note on Davidic Messianic expectation).
ἐλέησόν με (eleēson me, “have mercy on me”) mercy Bartimaeus’s cry for mercy	have mercy on me	Reuses the baseline’s “mercy” entry	txoj kev khuv leej — [INHERITED, Medium risk per baseline, kept distinct from grace/txiaj ntsim].
ἡ πίστις σου σέσωκέν σε (repeated, 10:52) faith…has saved/healed see ch.5 entry	your faith has healed/saved you	Bookends the “faith amid fear/faith that heals-and-saves” motif for the Jerusalem-bound section of the Gospel	See ch.5 entry, same rendering and risk notes.

Chapter 11

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
Ὡσαννά (Hōsanna) Hosanna Aramaic/Hebrew acclamation, “save now!” repurposed as a shout of praise	Hosanna	The crowd’s Triumphal Entry acclamation (11:9-10), directly invoking royal-Messianic and salvific hopes	NEW, Low risk: Hauxana (retained transliteration + gloss, following the Abba/Aramaic-retention precedent).
Ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου (ho erchomenos en onomati Kyriou, “he who comes in the name of the Lord”) he who comes in the name of the Lord direct Messianic/royal acclamation quoting Psalm 118	blessed is he who comes in the name of the Lord	Public (though still ambiguous/misunderstood) Messianic recognition	Reuses tus Tswv (Lord, baseline) within the fixed quotation; Low risk.
σπήλαιον λῃστῶν (spēlaion lēstōn, “den of robbers”) den of robbers/bandits Jesus’ temple denunciation, quoting Jeremiah 7:11	den of robbers, den of thieves	Temple-cleansing action (11:15-17), condemning corrupted worship	NEW, Low risk: qhov chaw uas cov tub sab nkaum (a hiding place for robbers) — descriptive, no collision.
πίστις (pistis, “have faith… this mountain”) faith faith to move mountains, tied to prayer (11:22-24)	faith	Continues the faith-amid-fear/faith-and-power teaching thread	Reuses kev ntseeg — [INHERITED, Low risk].

Chapter 12

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες (the stone the builders rejected) rejected stone, made cornerstone Psalm 118 quotation applied to Christ’s rejection-then-vindication (12:10-11)	the stone the builders rejected has become the cornerstone	Echoes the Necessity-of-the-Cross pattern: rejection leading to exaltation	NEW, Low-Medium risk: lub pob zeb uas cov kws tsim tsev tsis lees yuav — descriptive; reuses the baseline’s “stumbling_block” imagery family (pob zeb), good internal consistency.
Κύριε τῷ Κυρίῳ μου (Psalm 110 quotation, “the Lord said to my Lord”) David’s Lord Jesus’ argument for a Messiah who is greater than David, both Son of David and David’s Lord	the Lord said to my Lord	Deepens the Son-of-God/Son-of-Man Christology with an implicit deity claim (12:35-37)	Reuses tus Tswv — [INHERITED, High doctrinal weight for the “Jesus as…Son of God” doctrine; teaching note recommended parallel to Romans 9:5’s deity-of-Christ handling].
ἀγαπήσεις (agapēseis, “you shall love the Lord your God… your neighbor”) love the greatest commandment, love of God and neighbor (12:29-31)	love, you shall love	Direct parallel to Romans 13:8-10’s “love fulfills the law” teaching	kev hlub — [INHERITED, Low risk].
δίδωμι Καίσαρι (didōmi Kaisari, “render to Caesar”) render/give to Caesar the coin-and-tax controversy (12:13-17)	render unto Caesar, pay taxes to Caesar	Establishes the same dual-citizenship civil-authority principle developed fully in Romans 13	Connects to cov muaj hwjchim kav teb chaws — [INHERITED civil-authority entry, High risk per baseline].

Chapter 13

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
τὸ βδέλυγμα τῆς ἐρημώσεως (to bdelygma tēs erēmōseōs) the abomination of desolation a Danielic apocalyptic image of a defiling sacrilege in the holy place	the abomination of desolation	The Olivet Discourse’s central apocalyptic sign (13:14)	NEW, Medium-High risk: yam qias vuab tsuab uas ua rau chaw pe hawm nyob do cuas (the abominable defiling thing that leaves the place of worship deserted). Comprehension gap requiring dedicated teaching connecting to Daniel’s prophecy; must not be trivialized into a generic “bad thing.”
γρηγορεῖτε (grēgoreite) watch! be alert! a call to spiritual/eschatological vigilance	watch, stay alert, keep awake	The discourse’s repeated refrain, climaxing “no one knows the day or hour” (13:32-37)	NEW, Low-Medium risk: ceev faj (be watchful/alert). Standard term, no collision, ties directly to the faith-amid-fear doctrine’s eschatological dimension.
ὁ υἱὸς τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις (Son of Man coming in the clouds) Son of Man coming in glory direct Daniel 7:13 fulfillment language	the Son of Man coming in clouds with great glory/power	The full unveiling of the title first introduced in humility (2:10, 10:45) now shown in cosmic authority (13:26)	Reuses tus Tub ntawm Tibneeg + lub yeeb koob + hwjchim — [all previously established Critical/High entries]; teaching note: this verse is the necessary counterbalance to the humility pole of the Son of Man title, and should be taught paired with 10:45.

Chapter 14

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
τὸ αἷμά μου τῆς διαθήκης (to haima mou tēs diathēkēs, “my blood of the covenant”) covenant a solemn, binding, sacrificial agreement — here instituted by Christ’s own blood (14:24), echoing Exodus 24	covenant, my blood of the covenant	The Last Supper words directly parallel and interpret 10:45’s ransom saying (“poured out for many,” ἐκχυννόμενον ὑπὲρ πολλῶν)	NEW, CRITICAL RISK / High: Vajtswv Txoj Kev Cog Lus (God’s covenant), built on the baseline’s existing “promise” root (lus cog tseg) but intensified to mark a solemn, sacrificial, binding agreement rather than an ordinary pledge. Positive-bridge/collision note: Hmong culture has blood-oath covenant customs (sealing agreements with sacrificial blood), which is a genuine cultural bridge — but risk is High that this could be heard as a reciprocal, renewable oath-ritual like a clan blood-pact rather than Christ’s unilateral, sufficient, once-for-all sacrificial covenant; must be taught in explicit connection with 10:45’s nqi txhiv/theej cov neeg coob (ransom/substitution) vocabulary.
ἐκχυννόμενον ὑπὲρ πολλῶν (ekchynnomenon hyper pollōn, “poured out for many”) poured out for many echoes 10:45’s ἀντὶ πολλῶν with a different preposition (ὑπέρ, “on behalf of/for”)	poured out for many	Direct thematic and near-verbal parallel to the Ransom-for-Many doctrine’s core verse	Recommend rendering consistently with the 10:45 fixed phrase: raug hliv rau ntau tus / theej ntau tus — [same Critical-risk family as theej in Part A].
Ἀββά ὁ πατήρ (Abba ho patēr) Abba, Father Jesus’ own Gethsemane prayer (14:36) — this is the very verse from which the Romans baseline’s “abba_father” entry originates	Abba, Father	The Son’s submission to the Father’s will (“not what I will, but what you will”) models the obedience later required of every disciple	Abba, Leej Txiv — [INHERITED exactly from Romans TM, Low-Medium risk].
ἐγώ εἰμι (egō eimi, “I am,” 14:62) “I am” a simple affirmative that may also echo the divine self-naming of Exodus 3:14 (LXX ἐγώ εἰμι)	I am, I am he	Jesus’ direct answer to the high priest’s question “Are you the Christ, the Son of the Blessed?” — the fullest unveiling of His identity, immediately provoking the blasphemy charge	NEW, High risk: Kuv yog. Risk is not lexical collision but theological under-translation: a flat, simplified rendering could miss the possible divine-name echo that gives the high priest’s blasphemy accusation (14:63-64) its full force; recommend a teaching note parallel to the Romans baseline’s handling of Christ’s deity at 9:5.
βλασφημία (blasphēmia, at trial) blasphemy the formal charge brought against Jesus (14:64)	blasphemy	Direct narrative fulfillment of the danger named in 3:28-29, now falsely applied to Jesus Himself (dramatic irony: the true blasphemers are His accusers)	Reuses kev hais lus rhuas Vajtswv — [see ch.3 entry, Critical risk].

Chapter 15

Terms	Variants	Contextual Theological Meaning	Hmong Rendering / Risk
ὁ βασιλεὺς τῶν Ἰουδαίων (ho basileus tōn Ioudaiōn) King of the Jews Pilate’s inscription, mockingly ironic yet theologically true (15:26)	King of the Jews	The mocked title is, in Mark’s irony, the truest title on the cross	NEW, Low risk: Tus Vajntxwv ntawm cov Yudas (reuses baseline cov Yudas).
Ἐλωὶ Ἐλωὶ, λεμα σαβαχθανι; (Eloi Eloi lema sabachthani, “My God, my God, why have you forsaken me?“) cry of dereliction direct Psalm 22:1 quotation in Aramaic, retained then translated by Mark himself	My God, my God, why have you forsaken me	The depth of the Son of Man’s suffering, fulfilling “The Necessity of the Cross” doctrine at its most acute point	NEW, Low-Medium risk: retained Aramaic transliteration + Hmong gloss Vajtswv, Vajtswv, ua li cas koj tso kuv tseg? (following the Abba/Talitha retention convention).
τὸ καταπέτασμα τοῦ ναοῦ (to katapetasma tou naou, “the curtain of the temple”) temple curtain/veil the veil separating the Holy of Holies, torn at Jesus’ death (15:38)	temple curtain, veil	Symbolizes direct access to God opened through Christ’s death	NEW, Low-Medium risk: daim ntaub thaiv hauv lub Tuam Tsev (the curtain/screen inside the Temple) — descriptive, comprehension-level.
Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν (the centurion’s confession, “Truly this man was the Son of God”) Son of God a Gentile Roman soldier’s confession at the cross (15:39)	Truly this was the Son of God	The climactic human confession of the very title first spoken by the divine voice (1:11) and by Peter partially (8:29) — now confessed at the foot of the cross by an outsider	Reuses Leej Tub ntawm Vajtswv — [INHERITED, Low risk lexically; High doctrinal significance as the Gospel’s climactic confession, paired with a teaching note on Gentile inclusion paralleling Romans’ Jew/Gentile doctrine].

Chapter 16

No new theological vocabulary beyond terms already fully established in earlier chapters. The empty tomb narrative reuses txoj kev tuag (death), the angel’s proclamation reuses resurrection-adjacent vocabulary consistent with txoj sia nyob mus ib txhis (eternal life) and kev cawm dim (salvation) conceptually, and kev ntshai (fear, ch.4/9 entry) recurs at the women’s reaction (16:8). The longer ending (16:9-20) reuses Txoj Moo Zoo (gospel, preaching), kev cai raus dej (baptism), kev ntseeg (believing), kev cawm dim (salvation), and ib yam khoom plig ntawm Vaj Ntsuj Plig (spiritual-gift-adjacent “signs,” baseline “spiritual_gift” entry) without requiring any new TM entries. Chapter 16 is logged as reviewed — confirmed no new load-bearing vocabulary beyond baseline reuse.

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Summary of New (Mark-Specific) Terms Requiring Phase 2 TM-Revision Review

The following terms are proposed as new permanent TM entries and require the human-theologian review routing mandated for Critical/High risk items before they may be treated as fixed. See analysis/08_core_glossary.md for the consolidated table with full risk-tier documentation.