Biblical Theme Map

Biblical Theme Map — Mark 1–16

Purpose and Method

This document maps the eight designated curriculum doctrines onto Mark’s full narrative structure, tracing how each theme develops chapter by chapter, where it is rooted in the Old Testament, how it connects to the baseline Romans Language Package’s doctrinal architecture, and what Hungarian-specific sensitivities (per translation_memory.json and doctrine_risk_registry.json) apply at each point of development. It is subordinate to, and must not contradict, the baseline Romans Language Package or the Mark curriculum’s 07_semantic_analysis.md, 08_core_glossary.md, and 09_cross_reference_analysis.md.

Designated curriculum doctrines:

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

1. Mark’s Overall Narrative-Theological Architecture

Mark is commonly and usefully read in Hungarian teaching contexts as a two-hinge, three-act structure, with the core passage (10:35-45) positioned at the theological climax of the central act:

Act	Chapters	Center of Gravity	Governing Question
I. Galilean Ministry — Authority Revealed, Identity Veiled	1:1-8:26	Jesus’ authority (ἐξουσία/hatalom) over sickness, sin, demons, and nature; growing but incomplete recognition of his identity	”Who is this?” (cf. 4:41)
Hinge 1: Peter’s Confession	8:27-30	”You are the Messiás” — the narrative’s turning point	”Who do you say that I am?”
II. The Way to Jerusalem — Suffering Taught, Discipleship Tested	8:31-10:52	Three passion predictions (8:31; 9:31; 10:33-34), each followed by disciple misunderstanding and a servanthood teaching; culminates in the core passage, 10:35-45	”What does it mean to follow the Son of Man?”
Hinge 2: Triumphal Entry	11:1-11	Jesus enters Jerusalem as Israel’s true king, in deliberate fulfillment/irony	”Blessed is he who comes…”
III. Jerusalem — Conflict, Cross, and Vindication	11:12-16:8(20)	Escalating conflict with the religious authorities, the Olivet Discourse, the Passion, and the empty tomb	”Truly this man was the Son of God” (15:39)

The core passage, Mark 10:35-45, sits at the structural and theological hinge of Act II: it is the last and most explicit of the servanthood teachings that follow each passion prediction, and it supplies in a single unit (vv. 43-45) the interpretive key — Christ’s own self-giving — for every other theme in the book.

2. Theme 1 — Jesus as the Suffering Servant and Son of God

Definition: Mark presents a single, unified identity for Jesus that holds together exalted divine Sonship (Isten Fia) and voluntary Isaianic Servant-suffering (via the Emberfia/Son of Man title), refusing to separate glory from suffering as two alternative pictures of the Messiah.

Narrative arc:

1:1, 11 — Programmatic declaration: “the gospel of Jesus Christ, the Son of God” and the baptismal voice fusing Psalm 2:7 (royal Son) with Isaiah 42:1 (Servant).
3:11; 5:7 — Unclean spirits correctly identify Jesus as “Son of God/the Most High God,” ironically confirming what human characters cannot yet see (Messianic Secret overlap).
8:29-31 — Peter’s confession (“the Messiás”) is immediately reinterpreted by Jesus through the suffering Son of Man announcement — the hinge where “Messiah” is redefined against popular royal-triumph expectation.
9:2-8 — The Transfiguration unveils Christ’s inherent glory (δόξα/dicsőség) as a foretaste sustaining the disciples through the suffering to come.
10:45 — The title’s two poles converge explicitly: the Son of Man (exalted, Daniel 7) gives his life as a ransom (suffering, Isaiah 53).
14:61-62 — At trial, Jesus openly affirms both titles together (“I am [the Christ, the Son of God]… and you will see the Son of Man…”) at the moment of greatest apparent powerlessness.
15:39 — The Roman centurion’s confession, “Truly this man was the Son of God,” spoken at the cross itself — glory and suffering finally recognized together by a Gentile outsider.

OT roots: Psalm 2:7; Isaiah 42:1; 52:13-53:12; Daniel 7:13-14.

Connection to Romans: Directly extends the baseline’s Critical son_of_god/Isten Fia and Sonship of Christ categories; Mark supplies the narrative “how” (suffering unto death) for what Romans states doctrinally (Romans 1:3-4’s “descended from David… declared Son of God by the resurrection”; Romans 8:32’s “he did not spare his own Son”). Romans 8:17-18’s suffering-then-glory sequence for believers directly mirrors the Christological pattern Mark narrates for Christ himself.

Hungarian sensitivity: Critical throughout (per baseline Deity/Sonship of Christ categories) — shared, orthodox doctrine across Catholic and Reformed traditions, so the primary translation risk is simplification (losing either the glory or the suffering pole) rather than internal denominational division. The new Critical term Emberfia must never be treated as a synonym for, or substitute for, Isten Fia.

3. Theme 2 — The Kingdom of God Breaking In

Definition: God’s decisive, already-inaugurated-but-not-yet-consummated reign, breaking into the present order through Jesus’ words and deeds, without becoming a fully visible political or institutional reality within the narrative itself.

Narrative arc:

1:15 — Programmatic summary: “The time is fulfilled, and the kingdom of God is at hand [ἤγγικεν].” Establishes the already/not-yet tension sustained across the whole book.
4:1-34 — The parables chapter: the kingdom grows hidden and small (mustard seed, 4:30-32) yet certainly (the sower, the growing seed) — deliberately resistant to the disciples’ and crowd’s expectation of immediate, visible triumph.
6:34-44; 8:1-9 — The feeding miracles enact kingdom abundance in the wilderness, echoing Exodus manna and Elisha’s multiplication, without yet being the consummated banquet.
9:1 — “Some standing here will not taste death before they see the kingdom of God come with power” — an already/not-yet tension resolved partially at the Transfiguration (9:2-8) and ultimately pointing beyond the book’s narrative horizon.
10:14-15, 23-27 — The kingdom is received like a child, not achieved by wealth or merit — directly continuous with the Grace doctrine.
11:1-11 — The kingdom’s true king enters Jerusalem, but in humility, not military triumph — the sharpest already/not-yet collision in the book.
14:25 — “I will drink [the fruit of the vine] new in the kingdom of God” — the kingdom’s future consummation anchored in the Last Supper itself.
15:43 — Joseph of Arimathea, “looking for the kingdom of God,” buries Jesus — the kingdom’s arrival paradoxically confirmed at the moment of apparent total defeat.

OT roots: Daniel 2:44; 7:13-14; Isaiah 52:7; Ezekiel 34; Zechariah 9:9.

Connection to Romans: Reuses baseline kingdom_of_god/Isten országa exactly; extends the baseline’s Kingdom Mission doctrine category from Romans 14:17’s ethical description (“righteousness, peace, and joy”) to Mark’s narrative account of the kingdom’s actual in-breaking through Jesus’ own ministry.

Hungarian sensitivity: Medium — the perfect-tense “has drawn near” (ἤγγικεν) must sustain the already/not-yet tension throughout, avoiding both a purely future “kingdom is coming” reading and an over-realized “kingdom has fully arrived” reading; native speaker review recommended per baseline convention for this doctrine category.

4. Theme 3 — Faith and Discipleship amid Fear

Definition: Following Jesus (ἀκολουθέω/követ) under conditions of real, repeated fear, confusion, and failure — faith in Mark is characteristically imperfect, tested, and yet genuinely salvific.

Narrative arc:

1:16-20 — The call of the first disciples: immediate, costly following, before its full cost is understood.
4:35-41 — “Why are you afraid? Have you still no faith?” — the storm-calming establishes fear and faith as the recurring dialectic, not fear’s simple absence.
5:34, 36; 9:23-24; 10:52 — “Your faith has saved/healed you” and “I believe; help my unbelief!” — faith coexists with doubt and is not required to be perfect to be effective.
6:50-52; 8:14-21 — The disciples’ repeated failure to understand, “hearts hardened,” despite having witnessed the feeding miracles.
8:34-38 — The call to deny oneself and take up the cross reframes discipleship explicitly around the fear of shame/death versus fear of losing one’s true life.
9:32; 10:32 — The disciples’ fear and silence in the face of the passion predictions.
10:35-45 — James and John’s status-seeking request reveals fear-driven self-protection dressed as ambition — resolved not by rebuke alone but by Jesus’ own servanthood example (v. 45).
14:27, 29-31, 50, 66-72 — Peter’s denial and the disciples’ scattering, itself foretold by Scripture (Zechariah 13:7) — the nadir of discipleship-under-fear.
16:8 — The women’s fear at the empty tomb (“they said nothing to anyone, for they were afraid”) — Mark’s original ending leaves fear unresolved within the narrative itself, throwing the reader back onto the promise of 16:7 (“he is going before you to Galilee”).

OT roots: No single OT citation anchors this theme; it draws diffusely on the lament-psalm tradition of fear-amid-trust (e.g., Psalm 56:3-4) and the prophetic call narratives’ pattern of fearful, reluctant response (Jeremiah 1:6-8; Jonah).

Connection to Romans: Extends the baseline’s faith/hit doctrine category from Paul’s justification-argument (Romans 3-5, 10) to Mark’s narrative depiction of faith as a lived, tested, imperfect trust; also resonates with Romans 8:31-39’s assurance-amid-affliction argument (“who shall separate us…”) as the doctrinal counterpart to Mark’s narrative of disciples who fail and are still restored (16:7).

Hungarian sensitivity: High — must be taught in a way that neither romanticizes fear as itself faithful nor treats every failure of nerve as final apostasy; particularly relevant given the Reformed perseverance-of-the-saints/Catholic ongoing-uncertainty fault line the baseline documents under assurance_of_salvation — Mark’s own narrative (Peter restored, the women commissioned despite fear) should be allowed to speak on its own terms without importing either system’s full resolution.

5. Theme 4 — The Necessity of the Cross

Definition: Jesus’ death is not an unforeseen tragedy or a merely possible outcome but a divinely necessary (δεῖ, “it is necessary,” 8:31) event, foretold by Scripture and central to his mission, which every disciple is called to embrace as the shape of their own following.

Narrative arc:

2:20 — The first veiled hint: “the days will come when the bridegroom is taken away from them.”
3:6 — The Pharisees and Herodians begin plotting to destroy Jesus — the opposition that will culminate in the cross is present from early in the Galilean ministry.
8:31; 9:31; 10:33-34 — The three explicit passion predictions, each stating necessity (δεῖ) and increasing in narrative detail.
8:34-38 — The cross is generalized from Jesus’ own path to the shape of all discipleship: “let him take up his cross and follow me.”
9:12 — “How is it written of the Son of Man that he should suffer many things?” — explicitly grounding the necessity in Scripture, not circumstance.
10:45 — The cross’s purpose is stated positively: not mere necessity but substitutionary gift — “to give his life as a ransom for many.”
12:1-11 — The vineyard parable narrates the necessity of the beloved son’s rejection within Israel’s own prophetic history.
14:21, 36, 49 — “The Son of Man goes as it is written of him”; “not what I will, but what you will”; “let the Scriptures be fulfilled” — necessity affirmed even amid genuine human anguish in Gethsemane.
15:34, 37 — The cry of dereliction and death itself — the necessity’s full, unmitigated cost.
15:38 — The temple veil torn — the necessity’s immediate redemptive effect displayed.

OT roots: Isaiah 52:13-53:12; Psalm 22; Zechariah 13:7; Daniel 9:26.

Connection to Romans: This is Mark’s narrative counterpart to Romans 3:21-26 and 5:6-11’s doctrinal statement that Christ’s death was necessary, planned, and substitutionary (“God put forward as a propitiation… to demonstrate his righteousness”); the baseline’s Critical grace and imputed_righteousness categories find their narrative ground here. Romans 5:6, “at the right time Christ died for the ungodly,” and Mark’s threefold “it is necessary” (δεῖ) sayings should be taught as the same conviction expressed in two genres.

Hungarian sensitivity: Critical — every passion prediction, the Gethsemane narrative, and the crucifixion/veil-tearing sequence require theologian review per doctrine_risk_registry.json’s existing Critical categories (Resurrection, Grace) and the new Critical terms this curriculum introduces (kereszt, Elói/lamá sabaktáni, test/vér). The Eucharistic institution (14:22-24) sits within this theme and must be handled per the sacramental-mode sensitivity documented in 08_core_glossary.md.

6. Theme 5 — Servanthood versus Worldly Greatness

Definition: True greatness in the kingdom is redefined by Jesus as voluntary, self-abasing service, directly opposed to the status-seeking, domineering model of worldly rulers — and grounded not merely in Jesus’ teaching but in his own life and death as the pattern.

Narrative arc:

9:33-37 — The disciples’ dispute “who is the greatest” is met with the child-illustration: “whoever receives one such child in my name receives me.”
9:38-41 — The disciples’ attempt to stop an outsider casting out demons in Jesus’ name is corrected — greatness is not gatekeeping status.
10:13-16 — Receiving the kingdom “like a child” — dependence, not achievement.
10:17-27 — The rich man’s inability to relinquish wealth-based status for kingdom-entry.
10:35-45 — The core passage: James and John’s request for the seats of honor is met first with a rebuke of worldly domineering rulers (κατακυριεύω/κατεξουσιάζω, vv. 42) and then with the positive model — servant, slave, and finally Jesus’ own self-giving (vv. 43-45).
12:38-40 — Warning against the scribes’ status-seeking piety (“who like to walk around in long robes… and have the best seats”).
12:41-44 — The widow’s mite, contrasted with the wealthy’s showy giving — sacrificial smallness exalted over impressive display.

OT roots: Isaiah 53 (the Servant’s self-abasement); Leviticus 19:18 (love of neighbor as the practical ground of servanthood); the wisdom tradition’s contrast between the humble and the proud (Proverbs 3:34, quoted in James 4:6 and 1 Peter 5:5, though not directly in Mark).

Connection to Romans: Directly parallel to Romans 12:3-16’s call to humility, mutual service, and “outdo one another in showing honor,” and to Romans 12:16’s warning against being “wise in your own sight.” The core passage’s κατακυριεύω/κατεξουσιάζω-versus-διάκονος/δοῦλος contrast is Mark’s narrative equivalent of Paul’s ethical instruction; both curricula’s materials may be cross-taught as complementary applications of one ethic.

Hungarian sensitivity: High — the new terms szolga/rabszolga must retain Mark’s rhetorical escalation (see 08_core_glossary.md); the deliberate ironic use of the κύριος/hatalom root in its negative, domineering sense at 10:42 must remain visibly distinct from the baseline’s Critical Úr/hatalom vocabulary used positively of Christ’s own authority and lordship elsewhere.

7. Theme 6 — The Messianic Secret

Definition: The literary-theological pattern by which Jesus’ messianic identity is disclosed only gradually, partially, and paradoxically throughout Mark — commanding silence from demons and healed persons, teaching in parables that “those outside” cannot fully grasp, and reserving full, explicit self-disclosure until the trial and crucifixion, where it is inseparable from the cross.

Narrative arc:

1:23-25, 34, 44 — Demons correctly identify Jesus; healed persons are commanded to silence; the pattern of premature, incomplete, or suppressed disclosure begins immediately.
3:11-12 — Unclean spirits’ correct identification is again silenced.
4:11-12 — The parables themselves are framed as simultaneously revealing (to those given “the secret of the kingdom”) and concealing (from “those outside,” quoting Isaiah 6:9-10).
5:43; 7:36; 8:26 — Continued commands to silence following healings.
8:29-30 — Peter’s correct confession (“You are the Messiás”) is immediately met with a command to silence — the pattern’s clearest single instance, positioned exactly at the narrative’s structural hinge.
9:9 — Silence commanded specifically “until the Son of Man had risen from the dead” — the secret has a built-in expiration tied to the resurrection.
9:11-13 — Even John the Baptist’s Elijah-role was not immediately recognized (“they did not know him”).
13:21-22 — False christs and false prophets will arise claiming what only the true, cross-shaped Messiah can rightly claim — the secret’s protective function against premature or counterfeit messianic claims.
14:61-62; 15:2, 26, 39 — The secret is finally and fully lifted: Jesus openly affirms his identity before the Sanhedrin, is mockingly titled “King of the Jews” by his enemies (truthfully, if unwittingly), and is confessed as “Son of God” by the centurion at the cross — full disclosure occurs only at, and through, the crucifixion itself.

OT roots: Isaiah 6:9-10 (seeing without perceiving); the broader prophetic pattern of partial, veiled disclosure (cf. Daniel 12:4, 9’s “sealed” revelation).

Connection to Romans: No direct Pauline parallel term exists in the baseline, but the pattern is theologically continuous with Romans 11:25’s “mystery” (μυστήριον) language regarding Israel’s partial, temporary hardening as part of a larger, ultimately disclosed divine plan; both curricula’s materials should teach “mystery/secret” language as a salvation-historical disclosure pattern, not esoteric or gnostic hidden knowledge, per the baseline’s own caution.

Hungarian sensitivity: High throughout — must be taught as a deliberate, purposeful narrative strategy tied to the necessity of the cross (identity disclosed in full only through and after suffering), not as evidence of Jesus’ own uncertainty, embarrassment, or a two-tiered “esoteric truth for insiders” model that could resonate uncomfortably with occult or gnostic categories present at the margins of Hungarian folk-religious memory (cf. 07_semantic_analysis.md ch. 1 note on démon/tisztátalan lélek).

8. Theme 7 — Jesus’ Authority over Sickness, Sin, and Nature

Definition: Jesus exercises real, effective, divine-source authority (ἐξουσία/hatalom) across every domain of brokenness — physical illness, demonic bondage, sin’s guilt, and even the natural elements — as the concrete, visible form the in-breaking kingdom takes throughout the Galilean ministry.

Narrative arc:

1:21-28 — Authority over unclean spirits and over “new” authoritative teaching, established together in the very first public act of ministry.
1:29-45 — Authority over disease (Simon’s mother-in-law, the leper) and, implicitly, over ritual-purity categories (touching the leper).
2:1-12 — Authority to forgive sins directly, explicitly claimed as a divine prerogative (“who can forgive sins but God alone?”) and immediately validated by a physical healing.
2:23-3:6 — Authority over Sabbath law itself (“the Son of Man is lord even of the Sabbath”).
4:35-41; 6:45-52 — Authority over the sea and storm, provoking the disciples’ own unresolved question, “Who then is this?”
5:1-20 — Authority over an entire “Legion” of demons, the most extensive exorcism in the book.
5:21-43 — Authority over chronic illness (the hemorrhaging woman) and over death itself, though in a healing-restoration sense distinct from the resurrection doctrine proper (Jairus’s daughter, ἔγειρε, “get up” — see 08_core_glossary.md).
6:30-44; 8:1-9 — Authority extended to provision/abundance (the feeding miracles).
7:24-30, 31-37; 8:22-26; 9:14-29 — Continued healing and exorcism narratives, including the disciples’ own temporary inability (9:14-29) highlighting that this authority is Christ’s own, not automatically transferable.
11:15-19 — Authority exercised even over the temple system itself.

OT roots: Exodus 15:26 (“I am the LORD, your healer”); Isaiah 35:5-6 (messianic healing signs); Ezekiel 34 (God himself shepherding/restoring his flock); the creation narratives (Genesis 1) underlying authority over the sea/storm as echoing God’s own sovereignty over chaos (cf. Psalm 107:23-30).

Connection to Romans: Extends the baseline’s power_of_god/Isten ereje category (Romans 1:16, “the power of God for salvation”) from Paul’s soteriological statement to Mark’s narrative demonstrations of that same divine power across every domain of human need; also connects to the baseline’s Critical sin/bűn category, since Mark 2:1-12 uniquely narrates Jesus exercising the very authority to forgive sins that Romans 3-5 explains doctrinally.

Hungarian sensitivity: High — the démon/tisztátalan lélek vocabulary carries genuine risk of collision with residual Hungarian folk-magic categories (see 08_core_glossary.md); the forgiveness-of-sins passages (2:1-12) connect to the baseline’s intercession/direct-access fault line (Catholic sacramental confession/absolution vs. Reformed direct forgiveness through Christ alone) and must be handled with the same sensitivity recommended there.

9. Theme 8 — The Ransom for Many

Definition: The specific, climactic statement (10:45) that the Son of Man’s mission culminates in giving his life as a λύτρον/váltságdíj — a substitutionary ransom price — ἀντὶ πολλῶν/sokakért, “in place of many,” binding together the whole book’s Christology, discipleship ethic, and doctrine of the cross into a single, dense soteriological claim.

Narrative arc:

This theme is concentrated almost entirely in the core passage (10:45) but is prepared for and echoed throughout the book:
1:11; 9:7 — The Son’s identity as beloved and well-pleasing is established prior to, and as the ground of, his voluntary self-giving.
2:1-12 — Forgiveness given freely anticipates the ransom’s unmerited character.
8:31; 9:31; 10:33-34 — The passion predictions establish the necessity that 10:45 then interprets positively as purposeful gift, not mere fate.
10:38-39 — The “cup” and “baptism” metaphors (suffering-immersion) prepare the reader for v. 45’s climactic statement by reframing James and John’s request for glory around Jesus’ coming suffering.
10:45 — The definitive statement: “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
14:24 — “This is my blood of the covenant, poured out for many [ὑπὲρ πολλῶν]” — the Last Supper restates and liturgically enacts the same substitutionary “for many” logic in covenantal terms.
15:38 — The temple veil torn narrates the ransom’s immediate effect: direct access to God secured.

OT roots: Isaiah 53:10-12 (the Servant “poured out his soul… bore the sin of many… makes many to be accounted righteous”); Exodus 21:30; Leviticus 25:51-52 (λύτρον’s background in manumission/redemption-price law); Exodus 24:8 (covenant-ratifying blood).

Connection to Romans: This is the single most direct narrative-to-doctrine bridge between the two curricula. Romans 3:24-25 (“redemption… propitiation”), Romans 4:25 (“delivered up for our trespasses”), Romans 5:6-11 (“Christ died for us… while we were still sinners”), and Romans 8:32 (“he did not spare his own Son but gave him up for us all”) together form the systematic-theological elaboration of what Mark 10:45 states in a single narrative sentence. The baseline’s Critical grace and imputed_righteousness categories, and especially the “for many”/election fault line already documented under election/kiválasztás, apply here with full force.

Hungarian sensitivity: Critical — this is the doctrinal and lexical heart of the entire Mark curriculum. λύτρον/váltságdíj and ἀντὶ πολλῶν/sokakért must be flagged for theologian review on every occurrence (10:45; 14:24), on the same footing as the baseline’s Romans 9-11 election passages: the Hungarian Reformed particular-redemption reading (“the many” as the elect who are in fact saved) and the Catholic universal-atonement-offer reading must both remain live, unforced readings of Mark’s own unelaborated “many.” No teaching material may resolve this scope question within the base translated text itself.

10. Cross-Theme Tension Map

Mark sustains several deliberate tensions that cut across all eight themes and must not be resolved by translation choices in either direction:

Tension	Held Together By	Passages	Hungarian Risk
Glory ⇄ Suffering	Emberfia (Son of Man) title; Transfiguration (9:2-8) bracketed by passion predictions	8:31-9:8; 10:37/10:45; 13:26/14:62	Critical — collapsing into either pole (glory-only triumphalism or suffering-only pessimism) misrepresents Mark’s Christology.
Already ⇄ Not Yet	Kingdom of God’s perfect-tense “has drawn near” (ἤγγικεν)	1:15; 4:26-32; 9:1; 11:1-11; 14:25	Medium — sustain the tension rather than resolving toward either a fully present or a merely future kingdom.
Revelation ⇄ Concealment	The Messianic Secret pattern	1:23-25, 34; 4:11-12; 8:29-30; 14:61-62	High — must be taught as purposeful, cross-oriented pacing, not doubt, embarrassment, or esoteric gatekeeping.
Authority ⇄ Servanthood	ἐξουσία/hatalom exercised, then redefined against κατακυριεύω/κατεξουσιάζω	1:22-27; 10:42-45; 11:27-33	High — real authority is never denied, only redirected from domination to service; do not flatten Jesus’ authority into mere humility devoid of power.
Necessity ⇄ Gift	δεῖ (“it is necessary”) language paired with the positive purpose clause in 10:45	8:31; 9:12; 10:45; 14:36, 49	Critical — the cross is neither blind fate nor mere tragedy but purposeful, willing self-giving; both the necessity and the voluntary-gift character must be retained together.
Fear ⇄ Faith	Faith and Discipleship amid Fear theme	4:40-41; 5:36; 9:24; 16:8	High — imperfect faith is still real faith in Mark; fear does not automatically negate discipleship, but neither is fear itself commended.

11. Master Theme Distribution Table

Chapter	Primary Theme(s)	Secondary Theme(s)
1	Authority over Sickness, Sin, and Nature; Kingdom of God Breaking In	Suffering Servant/Son of God (baptism)
2	Authority over Sickness, Sin, and Nature (forgiveness, Sabbath)	Messianic Secret (Son of Man introduced)
3	Messianic Secret; Kingdom of God Breaking In	Faith and Discipleship (true family)
4	Kingdom of God Breaking In; Messianic Secret (parable theory)	Authority over Nature (storm)
5	Authority over Sickness, Sin, and Nature; Faith and Discipleship	—
6	Kingdom of God Breaking In (feeding); Authority over Nature	Messianic Secret (popular speculation)
7	Necessity of the Cross (background: Law/tradition); Authority (exorcism, healing)	Kingdom of God Breaking In (Gentile inclusion)
8	Messianic Secret (Peter’s confession); Necessity of the Cross (1st prediction); Suffering Servant/Son of God	Faith and Discipleship amid Fear
9	Suffering Servant/Son of God (Transfiguration); Necessity of the Cross (2nd prediction)	Faith and Discipleship (unbelief); Servanthood
10	Core passage: Servanthood versus Worldly Greatness; The Ransom for Many; Necessity of the Cross (3rd prediction)	Kingdom of God Breaking In (children, rich man); Faith and Discipleship
11	Kingdom of God Breaking In (triumphal entry); Messianic Secret (climactic public acclamation)	Necessity of the Cross (temple, fig tree)
12	Servanthood (Great Commandment); Suffering Servant/Son of God (Lordship debate)	Necessity of the Cross (vineyard parable)
13	Kingdom of God Breaking In (already/not yet); Faith and Discipleship amid Fear (watchfulness)	Suffering Servant/Son of God (Son of Man coming)
14	Necessity of the Cross (institution, Gethsemane, betrayal); The Ransom for Many (echoed, 14:24)	Faith and Discipleship amid Fear (Peter’s denial foretold)
15	Necessity of the Cross (crucifixion); Suffering Servant/Son of God (climactic confession, 15:39)	Messianic Secret (fully lifted)
16	Suffering Servant/Son of God (resurrection vindication)	Faith and Discipleship amid Fear (women’s fear); Kingdom of God Breaking In (commission)

This document extends, and is subordinate to, the baseline Romans Language Package for Hungarian and the Mark curriculum’s 07_semantic_analysis.md, 08_core_glossary.md, and 09_cross_reference_analysis.md. All theme-doctrine names and risk tiers here are consistent with doctrine_risk_registry.json’s existing categories and the new Critical/High terms this curriculum introduces (Emberfia, kereszt, váltságdíj, sokakért, gyehenna, örök élet, test/vér, a zsidók királya, Elói/lamá sabaktáni, színében elváltozott).

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.