Semantic Analysis — Mark (Complete Book) — Japanese Destination Language

Purpose and Method

This document analyzes every load-bearing theological term in the Gospel of Mark, chapter 1–16, in the original Koine Greek, with the destination-language (Japanese) rendering risk assessed against the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). Where a term already carries an established rendering from the Romans baseline (e.g., 神, イエス, キリスト, 福音, 聖霊, 神の国, 信仰, 罪, 栄光, 律法, 契約, 使徒, アバ, 復活), that rendering is reused exactly and is marked [BASELINE REUSE]. New terms required by Mark’s distinctive vocabulary and doctrines (Son of Man, ransom, servant/slave, unclean spirit, Messianic secret language, etc.) are analyzed fresh and flagged for the doctrine risk registry extension in Step 2.

Risk tiers (Critical/High/Medium/Low) follow the baseline’s risk definitions exactly.

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

Greek text base: NA28. This is the theological anchor of the curriculum — the fullest statement in Mark of servanthood, the necessity of the cross, and the ransom doctrine.

Mark 10:35

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

• Term: Διδάσκαλε (Didaskale)
  • Literal meaning: “Teacher” (vocative direct address)
  • Semantic range: instructor, rabbi-equivalent title of respect; in Mark used by disciples, opponents, and outsiders alike
  • English variants: Teacher, Master, Rabbi
  • Contextual theological meaning: James and John address Jesus with a title of respect that under-recognizes his full identity — ironic given the request that follows presumes Jesus’ power to grant kingdom honor
  • Japanese rendering: 先生 (sensei) — Risk: Medium. 先生 is the ordinary Japanese address for any teacher, doctor, or master-craftsman and carries strong positive cultural weight (teacher-respect culture), but it can flatten Jesus’ unique authority to an ordinary honorific unless the narrative context supplies the needed contrast with his actual identity as Son of Man/Son of God.

Mark 10:36

“ὁ δὲ εἶπεν αὐτοῖς· Τί θέλετέ [με] ποιήσω ὑμῖν;”

• Term: θέλετε (thelete, “you wish/want”)
  • Literal meaning: to wish, desire, will
  • Semantic range: from simple preference to determined intention
  • English variants: want, wish, desire
  • Contextual theological meaning: Jesus’ probing question exposes the disciples’ self-interested desire before he reframes it around servanthood in v. 43–45
  • Japanese rendering: 望む/願う (nozomu/negau) — Risk: Low. Standard vocabulary; no collision risk.

Mark 10:37

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

• Term: δόξῃ (doxē, dative of δόξα)
  • Literal meaning: glory, splendor, honor
  • Semantic range: divine radiance/honor (LXX usage for God’s presence); also human honor/renown
  • English variants: glory, honor, splendor
  • Contextual theological meaning: James and John assume Jesus’ coming glory (his enthronement) will include seats of political-style honor at his right and left — a request Mark will ironically invert: the “right and left” places at Jesus’ crucifixion (15:27) are occupied by criminals, not honored disciples
  • Japanese rendering: 栄光 (eikou) — [BASELINE REUSE — Critical care]. Established from Romans (Deity of Christ doctrine). Risk: Medium in this verse specifically because 栄光 must not collapse into 名誉 (meiyo, secular honor/prestige) — precisely the mistake James and John are making, which the passage itself corrects. Translators should preserve the ironic gap between what the brothers picture (worldly royal court honor) and what “glory” will actually mean (the cross).
  • Term: δεξιῶν / ἀριστερῶν (right / left)
  • Literal meaning: positions of highest honor flanking a monarch/leader at a banquet or court
  • Contextual theological meaning: culturally universal honor-seating request; sets up the servant/greatness reversal
  • Japanese rendering: 右/左 (migi/hidari) — Risk: Low, but translators should note that Japan’s own seating-hierarchy customs (e.g., kamiza/shimoza, “upper seat/lower seat” protocol still observed at formal gatherings) make this request culturally legible and should be leveraged in teaching notes, not softened.

Mark 10:38

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

• Term: ποτήριον (potērion, “cup”)
  • Literal meaning: a drinking vessel
  • Semantic range: literal cup; OT/Jewish idiom for one’s allotted portion, especially suffering or divine judgment (cf. Ps 75:8; Isa 51:17; also used positively of blessing, Ps 23:5)
  • English variants: cup, portion
  • Contextual theological meaning: Jesus’ “cup” is his appointed suffering and death (cf. 14:36, Gethsemane), directly tying this passage to the Necessity of the Cross doctrine
  • Japanese rendering: 杯 (sakazuki / here 「杯」read as “koppu”-adjacent but Shinkaiyaku uses 杯, cup) — Risk: High. Japanese has no equivalent idiom of “cup” as a metaphor for a divinely appointed fate/suffering; the metaphor must be explained from scratch (biblical-illiteracy risk), and must not be confused with the ceremonial sake cup (お神酒, omiki) used in Shinto ritual toasts, which carries celebratory rather than sacrificial connotations.
  • Term: βάπτισμα (baptisma, “baptism”)
  • Literal meaning: immersion, dipping
  • Semantic range: literal water rite; here figuratively, “baptism” as total immersion into suffering/death
  • English variants: baptism, immersion
  • Contextual theological meaning: Jesus repurposes the disciples’ familiar term (John’s/his own baptism) as a metaphor for being overwhelmed in suffering — parallel to “cup”
  • Japanese rendering: バプテスマ — [NEW TERM — see full note under Ch. 1]. Risk: High here specifically for the added figurative extension (baptism = being engulfed in suffering), which is not self-evident from the ritual term alone and needs explicit unpacking.

Mark 10:39

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

• Term: Δυνάμεθα (dynametha, “we are able”)
  • Literal meaning: to have power/ability
  • Semantic range: capability, whether physical, moral, or spiritual
  • Contextual theological meaning: the brothers’ confident but naive claim; Jesus affirms they will indeed share his suffering (James’s martyrdom, Acts 12:2; John’s exile/persecution), but this is granted, not achieved by their own strength — a Faith and Discipleship amid Fear theme
  • Japanese rendering: できる/可能である (dekiru) — Risk: Low.

Mark 10:40

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

• Term: ἡτοίμασται (hētoimastai, “has been prepared”)
  • Literal meaning: made ready, prepared beforehand
  • Semantic range: divine preparation/foreordination (cf. Matt 25:34 “prepared from the foundation of the world”)
  • English variants: prepared, appointed, ordained
  • Contextual theological meaning: places of honor in the kingdom are the Father’s sovereign prerogative, not a reward Jesus distributes on request — ties to the doctrine of God’s sovereign, gracious ordering (parallel to Romans’ baseline “providence”/“election” terms)
  • Japanese rendering: 備えられている/定められている (sadamerarete iru) — Risk: Medium. Care must be taken not to render this with 運命 (unmei, impersonal fate) — as flagged Critical/High throughout the Romans baseline (calling, election, providence) — since this is the Father’s personal, purposive appointment, not blind destiny.

Mark 10:41

“Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.”

• Term: ἀγανακτεῖν (aganaktein, “to be indignant”)
  • Literal meaning: to feel strong displeasure/anger
  • Semantic range: righteous indignation to petty jealousy
  • Contextual theological meaning: the other ten disciples’ anger reveals that all twelve, not just James and John, are caught in status-seeking — universalizing the Servanthood versus Worldly Greatness lesson that follows
  • Japanese rendering: 憤慨する/腹を立てる (fungai suru) — Risk: Low.

Mark 10:42

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

• Term: ἐθνῶν (ethnōn, “of the Gentiles/nations”)
  • Japanese rendering: 異邦人 (ihoujin) — [BASELINE REUSE], though here used generically for “the nations’ rulers” rather than the Romans covenant-history sense — Risk: Low in this specific usage; contextual note that the sense here is “worldly political rulers” rather than the Jew/Gentile redemptive-historical category.
  • Term: κατακυριεύουσιν (katakyrieuousin, “lord it over, dominate”)
  • Literal meaning: to exercise lordship over, to rule despotically
  • Semantic range: from legitimate rule to oppressive domination; the κατα- prefix intensifies κύριος (“lord”) toward abusive control
  • English variants: lord over, exercise dominion over, dominate
  • Contextual theological meaning: names the pattern of worldly greatness Jesus explicitly rejects for the kingdom community — the negative foil to servanthood
  • Japanese rendering: 支配する (shihai suru) — Risk: High. This verb shares its root concept with 主 (shu, “Lord” — the Romans baseline’s Critical Christological term for Christ’s rightful, exclusive Lordship). Translators must ensure the negative, domineering sense here (支配する, to dominate/control) is never confused with or bleeds into 主 as applied to Christ’s Lordship, which is authoritative but self-giving, not domineering — the entire point of vv. 43–45 is the contrast between these two kinds of “lordship.”
  • Term: κατεξουσιάζουσιν (katexousiazousin, “exercise authority over”)
  • Semantic range: parallel intensified form of ἐξουσία (“authority”), again denoting oppressive exercise of power
  • Japanese rendering: 権力を振るう (kenryoku wo furuu) — Risk: Medium. Distinguish from ἐξουσία’s positive sense elsewhere in Mark (Jesus’ authority over sickness, sin, and nature) — here the noun is deliberately used negatively of worldly rulers’ self-serving power.

Mark 10:43

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

• Term: μέγας (megas, “great”)
  • Literal meaning: great, large in status/importance
  • Semantic range: social greatness/importance/rank
  • Contextual theological meaning: Jesus does not abolish the desire for greatness but radically redefines its means — through serving, not dominating
  • Japanese rendering: 偉い/偉大な (erai/idai na) — Risk: Medium. Japan’s status-conscious hierarchical social structures (senpai-kōhai seniority, corporate rank, meishi business-card exchange protocol signaling relative status) make “greatness” an intensely live cultural category; teaching must make the reversal vivid and concrete, not merely notional.
  • Term: διάκονος (diakonos, “servant”)
  • Literal meaning: one who waits on tables/attends to needs; a servant, attendant, minister
  • Semantic range: household table-service attendant → any person who serves another’s needs → later NT technical office (“deacon”)
  • English variants: servant, minister, deacon, attendant
  • Contextual theological meaning: the standard Jesus sets for greatness in his kingdom community — voluntary, others-focused service, modeled supremely by Jesus himself in v. 45
  • Japanese rendering: 仕える者 (tsukaeru mono, “one who serves”) — Risk: High. Must not be softened toward サービス業 (service-industry) connotations of paid, transactional, professionalized customer service, nor toward feudal retainer-subordination (家臣, kashin) framing that implies status-based duty rather than voluntary Christlike self-giving. This is a doctrinally load-bearing term for the “Servanthood versus Worldly Greatness” curriculum doctrine and should be flagged for theologian review at every occurrence.

Mark 10:44

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

• Term: πρῶτος (prōtos, “first”)
  • Semantic range: first in order, rank, or importance
  • Japanese rendering: 一番/先頭 (ichiban) — Risk: Low.
  • Term: δοῦλος (doulos, “slave”)
  • Literal meaning: a slave, bondservant — one who is owned and has no autonomous legal status
  • Semantic range: chattel slave (the dominant Greco-Roman social institution); metaphorically, one wholly given over to another’s will (including positively, “slave of Christ,” e.g., Rom 1:1’s Παῦλος δοῦλος)
  • English variants: slave, bondservant, servant
  • Contextual theological meaning: Jesus escalates beyond διάκονος to the most degraded social category available in his world, making the reversal of worldly greatness as extreme as possible — true kingdom greatness looks like the lowest, most powerless social status voluntarily embraced
  • Japanese rendering: 奴隷 (dorei) — Risk: High. 奴隷 in modern Japanese carries strong, almost exclusively negative connotations tied to the historical injustice of chattel slavery (a foreign historical phenomenon Japan learned of primarily through Western history education) and to modern human-trafficking news contexts. There is a real risk that readers hear this purely as an image of degrading exploitation rather than catching Paul’s own positive missional use of the same word (cf. baseline Romans 1:1, パウロ, キリスト・イエスの奴隷/しもべ). Teaching materials must make clear this is Jesus’ own deliberate, shocking rhetorical escalation, not an endorsement of slavery, and must connect it forward to his voluntary self-giving in v. 45.

Mark 10:45

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

This is the theological climax of the passage and of the curriculum’s Ransom doctrine.

• Term: ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou, “the Son of Man”)

  • Literal meaning: “the son of the man/of humanity”
  • Semantic range: (1) a generic Semitic idiom for “a human being”; (2) the specific apocalyptic title from Daniel 7:13–14, a heavenly figure who receives everlasting dominion, kingdom, and glory from “the Ancient of Days” — Jesus’ preferred self-designation throughout Mark, uniquely combining humility and cosmic authority
  • English variants: Son of Man, the Human One
  • Contextual theological meaning: in Mark this title carries the full weight of both suffering (8:31; 9:12; 9:31; 10:33–34) and divine authority (2:10, 28; 8:38; 13:26; 14:62) — it is the title under which Jesus most fully discloses both his deity/authority AND the necessity of his suffering, making it the linchpin term for the curriculum’s “Suffering Servant and Son of God” doctrine.
  • Japanese rendering: 人の子 (hito no ko) — Risk: High. [NEW TERM]. This is the single most theologically dense title in Mark and needs dedicated treatment (see Ch. 2 entry and glossary). The literal Japanese reading risks being heard as simply “a human child/person,” emphasizing only Jesus’ humanity or humility, and losing entirely the Daniel 7 apocalyptic-authority background almost no secular Japanese reader will have. Must be actively taught, not merely translated correctly, exactly as the baseline flags for キリスト/Messiah.

• Term: διακονηθῆναι / διακονῆσαι (to be served / to serve)

  • Same root as διάκονος above.
  • Contextual theological meaning: Jesus states the purpose of his incarnation/mission in servanthood terms — he came to serve, not be served, providing the definitive model for v. 43–44
  • Japanese rendering: 仕えられる/仕える (tsukaerareru/tsukaeru) — [Reuse of διάκονος root] — Risk: High, same considerations as v. 43.

• Term: τὴν ψυχὴν αὐτοῦ (tēn psychēn autou, “his life/soul”)

  • Literal meaning: soul, life, self
  • Semantic range: the animating life-principle of a person; in many NT contexts simply “life” (one’s whole existence), sometimes the inner “self” or “soul” as distinct from body
  • English variants: life, soul, self
  • Contextual theological meaning: Jesus gives his own life — his whole self, not merely his physical body — as the ransom
  • Japanese rendering: いのち (inochi) — Risk: Medium. [NEW TERM]. いのち (typically written in hiragana in Shinkaiyaku for its warmth/universality) denotes vital, lived life and is the standard, doctrinally sound choice — it must NOT be rendered 魂 (tamashii, “soul” as a separable spirit-entity), which in Japanese folk religion and Buddhist-influenced popular culture carries strong associations with ancestral spirits, wandering ghosts (幽霊), and the transmigrating soul of reincarnation — none of which fit Christ’s voluntary self-offering of his whole embodied life.

• Term: λύτρον (lytron, “ransom”)

  • Literal meaning: the price paid to redeem/release a slave or captive, or to buy back a pledged item
  • Semantic range: in the Greco-Roman world, the specific technical term for the purchase price paid to free a slave or prisoner of war (manumission price); in the LXX, used for redemption payments (e.g., Exod 21:30, 30:12) and echoes Isaiah 53’s Suffering Servant who bears sin “for many” (Isa 53:11–12)
  • English variants: ransom, redemption price, atoning sacrifice (in paraphrase)
  • Contextual theological meaning: THE central term of the curriculum’s “Ransom for Many” doctrine. Jesus’ death is a substitutionary payment that purchases freedom for those enslaved to sin, fulfilling Isaiah 53. This is the theological summit of Mark’s Gospel.
  • Japanese rendering: 贖いの代価 (aganai no daika, “the price of redemption”) — Risk: CRITICAL. [NEW TERM — established rendering follows Shinkaiyaku 2017]. Two distinct collision risks converge here:
    1. Modern Japanese has a fully live, secular word for “ransom” — 身代金 (miidaikin), the term used constantly in news reports and crime dramas for kidnapping ransom money. There is a real risk of the theological term collapsing into this commercial/criminal transactional frame (money paid to criminals to release a hostage) rather than the sacrificial, substitutionary, once-for-all payment Christ himself willingly makes.
    2. Because Japanese social ethics run on the on-giri (恩・義理) reciprocal-obligation system (flagged Critical throughout the Romans baseline under “grace”), there is a secondary risk that the “ransom” gets processed as a debt WE now owe back to Christ (an on we must repay through effort/service), rather than as a debt Christ himself paid on OUR behalf, out of his own initiative, which we did not and could not repay. Teaching materials must explicitly distinguish 贖いの代価 from 身代金 and must clarify, exactly as the baseline requires for 恵み (grace), that this payment creates gratitude and worshipful discipleship, not a repayment obligation. This term requires mandatory human theologian review at every occurrence.

• Term: ἀντὶ πολλῶν (anti pollōn, “for/in place of many”)

  • Literal meaning: ἀντί = “instead of, in place of, in exchange for” (a substitutionary preposition); πολλῶν = “many”
  • Semantic range: ἀντί is the standard Koine preposition for direct substitution/exchange (cf. “an eye for [ἀντί] an eye”)
  • Contextual theological meaning: explicitly substitutionary — Christ’s life is given in the place of, in exchange for, the many — echoing Isaiah 53:11–12’s “he bore the sin of many.” “Many” (πολλῶν) does not limit the ransom’s sufficiency but reflects Isaiah 53’s own language and the scope of those who benefit.
  • Japanese rendering: 多くの人のために/の代わりに (ooku no hito no tame ni / no kawari ni) — Risk: High. The substitutionary sense (ἀντί, “instead of,” not merely “for the benefit of,” ために alone) must be actively preserved — Shinkaiyaku’s の代価として (“as the price for”) already carries this, but simplified paraphrase teaching materials risk flattening it to generic benefit language (“for the sake of many”) and losing the substitution at the heart of the atonement doctrine.

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PART 2 — Chapter-by-Chapter Study of the Whole Book of Mark

Chapter 1 — New terms

• εὐαγγέλιον (euangelion, “gospel”) — 1:1, 1:14–15 — Japanese: 福音 (fukuin) — [BASELINE REUSE]. Risk: Medium, per baseline (biblical-illiteracy blankness risk, not false-concept risk). Mark opens his entire book with this word (1:1), making its correct introduction foundational for the whole curriculum.
• υἱοῦ θεοῦ (huiou theou, “Son of God”) — 1:1 (textually strong), 1:11 — Japanese: 神の子 (Kami no Ko) — [BASELINE REUSE]. Risk: Critical, per baseline. Mark’s opening verse programmatically identifies Jesus this way; ties directly to the curriculum’s first doctrine.
• μετάνοια / μετανοέω (metanoia, “repentance”) — 1:4, 1:15 — Literal: a change of mind/direction. Semantic range: from simple regret to a total reorientation of life. English variants: repent, repentance, turn. Contextual meaning: the necessary human response to the in-breaking kingdom, preceding and accompanying faith. Japanese: 悔い改め (kuiaratame) — Risk: Medium. Must be distinguished from Japan’s shame-oriented culture of formal apology (謝罪, shazai; the ritual dogeza bow of contrition) which addresses social face-loss, not a reoriented relationship to a holy God; also distinct from generic regret (後悔, koukai) which lacks the turning/reorientation sense.
• βάπτισμα / βαπτίζω (baptisma, “baptism”) — 1:4–11 — Literal: immersion/dipping. Semantic range: a ritual washing rite; in John’s usage, a repentance rite; in Christian usage, initiation into Christ. Japanese: バプテスマ (transliteration, following Shinkaiyaku) — Risk: High. Must be clearly distinguished from Shinto ritual purification (禊, misogi; 祓い, harae), which addresses ceremonial pollution (kegare) rather than repentance from moral sin before a holy, personal God — the same category of risk the baseline flags for “holy” (聖い) versus Shinto ritual purity.
• πνεῦμα ἅγιον (pneuma hagion, “Holy Spirit”) — 1:8, 1:10, 1:12 — Japanese: 聖霊 (Seirei) — [BASELINE REUSE — Critical]. Never 霊 alone, per baseline.
• βασιλεία τοῦ θεοῦ (basileia tou theou, “kingdom of God”) — 1:15 — Japanese: 神の国 (Kami no Kuni) — [BASELINE REUSE — High]. NEW note specific to Mark: 1:15’s ἤγγικεν (“has drawn near/is at hand”) — Literal: has approached, arrived close. Semantic range: spatial/temporal nearness, arrival. Contextual theological meaning: names Mark’s central “Kingdom of God Breaking In” doctrine — the kingdom is inaugurated in Jesus’ ministry yet not fully consummated (already/not-yet tension). Japanese: 近づいた (chikazuita) — Risk: High. Must convey this tensed, dynamic “breaking-in-ness,” not a purely future kingdom (which would blunt Mark’s urgency) nor a fully present political kingdom (risking exactly the kind of nationalist-political misreading the baseline already flags for 神の国 given its unfortunate historical association with pre-1945 State Shinto’s 神国日本 ideology). Every occurrence of 神の国 in Mark should carry this same anchoring caution as the baseline requires.
• δαιμόνιον / πνεῦμα ἀκάθαρτον (daimonion / pneuma akatharton, “demon” / “unclean spirit”) — 1:23–27, 1:32–34, 1:39 — Literal: an evil spiritual being; a ritually/morally unclean spirit. Semantic range: malevolent personal spiritual beings under Satan’s authority, distinct from human ghosts of Japanese folk tradition. English variants: demon, evil spirit, unclean spirit. Contextual theological meaning: central to the “Jesus’ Authority over Sickness, Sin, and Nature” doctrine — demons recognize and are subject to Jesus’ authority. Japanese: 悪霊 (akuryō) / 汚れた霊 (kegareta rei) — Risk: Critical. Japan’s animistic spirit-world remains culturally vivid (the same risk flagged Critical for 聖霊 in the baseline) — 幽霊 (ghosts of the dead), 妖怪 (folk spirit-monsters), and mainstream horror pop-culture make it easy for readers to process demons as one more entertaining folklore category rather than real, malevolent personal beings genuinely subject to Christ’s authority. Never confuse 霊 alone (demon) with 聖霊 (Holy Spirit) — orthographic/conceptual care is essential given both use 霊.
• ἐξουσία (exousia, “authority”) — 1:22, 1:27 — Literal: the right/power to act. Semantic range: delegated authority, inherent right, raw power. Contextual theological meaning: Jesus teaches and casts out demons “with authority,” astonishing hearers used to scribal citation of precedent — this is the first appearance of the “Jesus’ Authority” doctrine thread that runs through the whole book. Japanese: 権威 (ken’i) — Risk: Medium. Must be distinguished from secular bureaucratic/institutional authority (役所の権限 etc.); this is personal, inherent divine authority, not delegated office.
• λέπρα / καθαρίζω (lepra / katharizō, “leprosy” / “to cleanse”) — 1:40–42 — Literal: a skin disease; to make clean/pure. Semantic range: physical disease + ritual impurity under Mosaic law (Lev 13–14). Contextual theological meaning: Jesus’ healing touch simultaneously heals disease and restores the man to ritual and social inclusion, demonstrating compassionate authority over both sickness and the law’s purity system. Japanese: 清める (kiyomeru) — Risk: High. 清める is a near-homophone of 聖める/聖い (kiyoi, “holy,” the baseline’s Medium-risk term) — care is needed that the ritual-cleansing sense here is not confused with, nor collapsed into, moral holiness, and that it is not read through the lens of Shinto purification ritual (お祓い, harae) which addresses kegare (ritual pollution) through priestly rite rather than a personal compassionate act of the Son of God.

Chapter 2 — New terms

• ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou, “the Son of Man”) — 2:10, 2:28 — see full treatment under Mark 10:45 above and the glossary. First appearance in Mark; here paired specifically with authority to forgive sins (2:10) and authority over the Sabbath (2:28) — establishing this title’s authority-dimension early, before its suffering-dimension emerges in ch. 8. Japanese: 人の子 (hito no ko) — Risk: High, as above.
• ἁμαρτία / ἀφίημι (hamartia / aphiēmi, “sin” / “to forgive”) — 2:5–10 — ἁμαρτία: [BASELINE REUSE — 罪, High]. ἀφίημι, “forgive”: Literal: to release, let go, send away. Semantic range: forgiveness of debt/sin; release from obligation. Japanese: 赦す (yurusu) — Risk: Medium. 赦す (forgive [a moral debt/sin]) is a homophone of the more common 許す (yurusu, “to permit/allow”), written with a different kanji — an orthographic risk analogous to the baseline’s flagged 預言/予言 homophone for “prophet.” Always verify 赦す (not 許す) is used in forgiveness-of-sin contexts, and clarify this is release from guilt before God, not casual permission-granting.
• σάββατον (sabbaton, “Sabbath”) — 2:23–28 — Literal/semantic range: the seventh-day Jewish rest day, commanded in the Law. Japanese: 安息日 (ansokubi) — Risk: Medium. Established term but requires OT/Mosaic Law background explanation for biblically illiterate readers; no direct native-religion collision, but the concept of a weekly holy rest day tied to covenant law has no Shinto/Buddhist equivalent and needs teaching from first principles.
• νυμφίος (nymphios, “bridegroom”) — 2:19–20 — Literal: bridegroom. Semantic range: metaphor for messianic joy/presence (echoing OT bridegroom imagery for God and Israel, e.g., Isa 62:5; Hos 2). Japanese: 花婿 (hanamuko) — Risk: Low, though the messianic-wedding-joy metaphor needs unpacking since modern Japanese wedding culture (heavily Western-chapel-aesthetic, as flagged in the baseline’s キリスト note) may evoke commercialized wedding imagery rather than covenantal-joy theology.
• νηστεύω (nēsteuō, “to fast”) — 2:18–20 — Japanese: 断食する (danjiki suru) — Risk: Medium. Risks conflation with Buddhist ascetic practice (修行, shugyō) as a means of spiritual attainment; biblical fasting here is about mourning/waiting, reframed by Jesus’ presence, not merit-earning discipline.

Chapter 3 — New terms

• βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (blasphēmia eis to Pneuma to Hagion, “blasphemy against the Holy Spirit”) — 3:28–29 — Literal: slander/defiant reviling directed at the Holy Spirit. Semantic range: the unforgivable sin — willful, hardened attribution of the Spirit’s work to Satan. Contextual theological meaning: the most severe warning in Mark, requiring extremely careful pastoral framing. Japanese: 聖霊を汚す罪/聖霊への冒涜 (Seirei wo kegasu tsumi / Seirei he no bōtoku) — Risk: Critical. Combines the baseline’s Critical 聖霊 term with an unforgivable-sin doctrine that has caused real pastoral anxiety historically; must be taught precisely (willful, final rejection of the Spirit’s testimony about Christ) and not left to generate needless fear in sincere believers. Mandatory theologian review.
• Βεελζεβούλ (Beelzeboul) — 3:22 — proper name of a demonic prince; transliterate ベルゼブル — Risk: Low (proper noun), footnote explanation required (biblical-illiteracy risk only).
• ἀπόστολος (apostolos, “apostle”) — 3:14 — [BASELINE REUSE — 使徒, Low]. Mark’s first naming of the Twelve as apostles.
• τὸ θέλημα τοῦ θεοῦ (to thelēma tou theou, “the will of God”) — 3:35 — Literal: God’s wish/purpose. Japanese: 神の御心 (Kami no mikokoro) — Risk: Medium. Standard reverent register; the honorific 御心 correctly signals respect but must not imply an impersonal cosmic order akin to fate; God’s will here is relationally defining (“whoever does the will of God is my brother and sister and mother”).

Chapter 4 — New terms

• παραβολή (parabolē, “parable”) — 4:2–34 — Literal: a placing-alongside; a comparison/illustrative story. Japanese: たとえ (tatoe) — Risk: Low. Familiar narrative-teaching form; low collision risk, though the specific hiding/revealing function Jesus assigns parables (4:11–12) needs explanation.
• μυστήριον (mystērion, “mystery/secret”) — 4:11 — Literal: a secret disclosed only to initiates. Semantic range: in the NT, a formerly hidden divine truth now revealed to God’s people, specifically here “the secret of the kingdom of God.” Japanese: 奥義 (ougi) — Risk: Medium. 奥義 also denotes the “secret technique/hidden mastery” of martial arts and traditional crafts (a common trope in manga/anime — e.g., a dojo’s “ultimate secret technique”), which risks framing this as an esoteric skill mastered by spiritual effort rather than a truth graciously disclosed by God to those given ears to hear. An alternative simpler term, 秘密 (himitsu, “secret”), may be preferable in less technical contexts; either way, this must be flagged for native speaker review.
• σπόρος / σπείρω (sporos / speirō, “seed” / “to sow”) — 4:3–20, 4:26–32 — Japanese: 種を蒬く (tane wo maku) — Risk: Low. Agricultural metaphor familiar to Japanese readers; the kingdom-growth application requires teaching but the base vocabulary is not at doctrinal risk.

Chapter 5 — New terms

• πίστις (pistis, “faith”) — 5:34, 5:36 — [BASELINE REUSE — 信仰, High]. Note Mark 5:36’s μὴ φοβοῦ, μόνον πίστευε (“do not fear, only believe”) directly names the curriculum’s “Faith and Discipleship amid Fear” doctrine.
• σῴζω (sōzō, “to save/heal”) — 5:23, 5:28, 5:34 — Literal: to save, rescue, deliver, restore to health. Semantic range: this single Greek verb covers both physical healing (“your faith has healed you”) and spiritual salvation, a deliberate double meaning Mark exploits throughout. [BASELINE REUSE root — 救い/救う]. Japanese: 救う (sukuu) — Risk: Medium. Japanese does not naturally carry σῴζω’s dual healing/salvation sense in one word the way Greek does; 救う can mean “rescue/save” generally, but its distinctly soteriological weight (established via 救い in the baseline) risks either (a) sounding merely like “she got better” with no theological resonance, or (b) if over-theologized, obscuring the concrete physical healing Mark is also describing. Teaching notes must make the double meaning explicit at each occurrence.
• ῥύσις αἵματος (rhysis haimatos, “flow of blood”) — 5:25–34 — the bleeding woman’s ailment and its Levitical purity implications (Lev 15:19–30). Japanese: 出血/長血 (shukketsu / literally “long-standing blood [flow],” a traditional Japanese Bible term) — Risk: High. Intersects directly with the Shinto concept of chi no kegare (blood-related ritual impurity), historically used to justify excluding menstruating or bleeding women from shrines and certain rites — a live cultural memory in Japan. Teaching must clearly distinguish the biblical Levitical purity framework (which Jesus transcends by his compassionate healing touch) from any ongoing notion that blood itself is spiritually contaminating in a Christian framework.
• Λεγιών (Legiōn, “Legion”) — 5:9 — the demon-possessed man’s self-naming, echoing a Roman military legion (roughly 6,000 soldiers). Transliterate レギオン — Risk: Medium. Requires historical-context footnote (Roman occupation resonance); illustrates the multitude and military-scale organization of the evil opposing Jesus, whom Jesus nonetheless commands with a single word — reinforcing the Authority doctrine.
• Ταλιθα κουμ (Talitha koum) — 5:41 — Aramaic phrase, retained untranslated in the Greek text itself (as Mark glosses it: “Little girl, I say to you, get up”). Transliterate タリタ、クム — Risk: Low, following the same convention as the baseline’s preserved アバ (Abba); retain the original phrase with its built-in gloss.

Chapter 6 — New terms

• ἀποστέλλω (apostellō, “to send”) — 6:7 — root of ἀπόστολος. Japanese: 遣わす (tsukawasu) — Risk: Low-Medium. Jesus sends the Twelve with delegated authority (ἐξουσία, 6:7) over unclean spirits, extending the Authority doctrine into the disciples’ own ministry.
• σπλαγχνίζομαι (splanchnizomai, “to have compassion”) — 6:34 — Literal: to be moved in one’s inward parts/viscera (σπλάγχνα, “bowels,” the seat of deep emotion in ancient thought). Semantic range: gut-level, visceral compassion, stronger than ordinary sympathy. Japanese: 深く憐れむ / はらわたが痛むほどに憐れむ (fukaku awaremu) — Risk: Medium. Must not be flattened to 同情 (dōjō, ordinary sympathy/pity, often a somewhat detached or even faintly condescending term in modern usage); the visceral intensity of the Greek should be actively conveyed in teaching notes even where the single-word rendering cannot fully carry it.
• ἐγώ εἰμι (egō eimi, “I am”) — 6:50 — Literal: “I am” / “It is I.” Semantic range: on the surface a simple self-identification (“it’s me, don’t be afraid”), but the identical phrase echoes the LXX’s divine self-disclosure formula (Exod 3:14; Isa 43:10–13 LXX) — Mark places it in a scene (walking on the sea) that itself evokes OT divine mastery over the waters (Job 9:8; Ps 107:29). Japanese: 「わたしだ」(watashi da) — Risk: High. The Japanese rendering, like most modern-language translations, reads as an entirely ordinary, flat self-identification and gives no hint of the divine-name echo without explicit teaching — a pure biblical-illiteracy/theological-flattening risk (parallel to the baseline’s caution about キリスト being heard only as a cultural brand-name). Teaching materials must restore this weight explicitly wherever it recurs (also 14:62).
• ἄρτος (artos, “bread”) — 6:38–44 — Japanese: パン (pan) — Risk: Medium. パン is a fully secularized Japanese loanword (from Portuguese pão, introduced by 16th-century missionaries and now the ordinary word for all bread/rolls in daily life) — a dilution risk parallel to the baseline’s note on 契約 (covenant) defaulting to a purely commercial sense. The feeding miracle’s messianic-provision and new-exodus significance (echoing manna) must be actively taught, since “bread” alone carries zero built-in theological resonance in modern Japanese.

Chapter 7 — New terms

• παράδοσις (paradosis, “tradition”) — 7:3–13 — Literal: that which is handed down. Japanese: 言い伝え/伝承 (iitsutae / denshō) — Risk: Medium. Risks sounding like folklore/legend transmission (民間伝承); must be clarified as specifically human religious tradition (the “tradition of the elders”) which Jesus contrasts with God’s actual commandment — a distinction with no automatic native equivalent.
• κοινός / καθαρός (koinos / katharos, “common/unclean” vs. “clean”) — 7:2, 7:15–23 — Japanese: 汚れた/清い (kegareta / kiyoi) — Risk: High. Same homophone-adjacent caution as ch. 1’s καθαρίζω entry: 清い (kiyoi, ritual/moral cleanness) sounds identical to 聖い (kiyoi, “holy,” the baseline’s Medium-risk term) though written with different kanji. Jesus’ teaching here (7:15, “nothing outside a person can defile him”) radically relocates defilement from external ritual categories to the heart — a move that must be clearly taught since it reverses expectations built by the Sabbath/food-law material earlier in Mark.
• καρδία (kardia, “heart”) — 7:6, 7:19, 7:21 — Literal: the heart (physical organ); figuratively, the seat of thought, will, and moral character. Japanese: 心 (kokoro) — Risk: Medium. 心 already carries deep resonance in Japanese aesthetics and ethics (mono no aware sensibility, kokoro as the seat of sincerity/feeling) — a genuinely helpful cultural bridge for this verse’s emphasis on internal moral reality — but teaching should clarify the biblical sense includes the will and moral responsibility before God, not only emotional sincerity.
• Κορβάν (Korban) — 7:11 — an Aramaic vow-formula (a gift dedicated to God, exempting the giver from other obligations, e.g., supporting aging parents). Transliterate コルバン — Risk: Low, footnote required; illustrates the same tradition-versus-command contrast above.
• Συροφοινίκισσα (Syrophoinikissa, “Syrophoenician woman”) — 7:26 — Gentile ethnic descriptor. Ties to [BASELINE REUSE — 異邦人, Medium]; this episode is an early Markan anticipation of the Unity of Jews and Gentiles doctrine fully developed in Romans, and should be cross-referenced as such.

Chapter 8 — New terms

• Χριστός (Christos, “Christ/Messiah”) — 8:29 — [BASELINE REUSE — キリスト, High per baseline messianic_promise entry]. Peter’s confession at Caesarea Philippi is the hinge of Mark’s Gospel.
• πάσχω (paschō, “to suffer”) — 8:31 — Literal: to undergo, suffer, experience (something done to oneself). Semantic range: general suffering/misfortune; in Mark’s first Passion prediction, specifically the divinely necessary suffering of the Son of Man, fulfilling Isaiah 53. Japanese: 苦しみを受ける (kurashimi wo ukeru) — Risk: High. This is the central term for the “Necessity of the Cross” doctrine; must not be diluted to generic hardship/misfortune (unlucky suffering) but taught as the specific, foretold, redemptively necessary suffering of the Suffering Servant — δεῖ (“it is necessary,” 8:31) reinforces this is no accident.
• δεῖ (dei, “it is necessary”) — 8:31 — Literal: it is necessary/must. Semantic range: divine necessity, not mere probability. Japanese: 〜ねばならない/必ず (kanarazu) — Risk: High. This small word carries the entire weight of the Necessity of the Cross doctrine — the cross is not a tragic accident or a plan gone wrong, but the Father’s determined, Scripture-fulfilling purpose. Must be rendered with unambiguous necessity, not mere likelihood.
• σταυρός (stauros, “cross”) — 8:34 — Literal: an upright stake/execution device. Semantic range: the specific Roman instrument of shameful public execution; in NT usage, both the literal instrument and, metaphorically, self-denying discipleship (“take up his cross”). Japanese: 十字架 (jūjika) — Risk: Critical. Established Japanese Christian term, but faces a distinctive Japan-specific dilution risk: 十字架 is widely used as a decorative fashion/tattoo/accessory motif in Japanese pop culture and “gothic”/Western-aesthetic fashion subcultures, entirely detached from religious meaning (parallel to, but distinct from, the baseline’s note on 復活’s pop-culture “comeback” dilution). Teaching materials must actively restore both its historical horror (a shameful Roman execution device) and its doctrinal necessity (v. 31’s δεῖ), not assume familiarity supplies either.
• ψυχή (psychē, “life/soul”) — 8:35–37 — Japanese: いのち (inochi) — [Reuse from core passage analysis, Medium]. “For whoever wants to save his life will lose it…” — the same paradox structure as 10:45’s self-giving.
• αἰσχύνομαι (aischynomai, “to be ashamed”) — 8:38 — Literal: to feel shame. Japanese: 恥じる (hajiru) — Risk: Medium. Directly intersects with the baseline’s flagged shame-culture risk under “sin” (罪 processed as 恥, public shame, rather than guilt before God) — here Jesus warns against being ashamed of him/his words before others, which could easily be misread through Japan’s social face-preservation instincts (avoiding public embarrassment) rather than as a call to bold confession regardless of social cost.

Chapter 9 — New terms

• μεταμορφόω (metamorphoō, “to be transfigured”) — 9:2 — Literal: to change form/appearance. Japanese: 姿を変える/変貌する (henbō suru) — Risk: Medium. Risks resonance with Japanese folklore shape-shifting motifs (henge 変化, the shape-changing tricks of foxes/kitsune and tanuki in folk tales, and modern anime “transformation” [変身, henshin] sequences) — teaching must clarify this is a momentary unveiling of Christ’s pre-existing divine glory (δόξα, reuse baseline), not a magical change into a different form or identity.
• δόξα (doxa, “glory”) — 9:2–8 — [BASELINE REUSE — 栄光, High]. The Transfiguration is Mark’s clearest visual disclosure of Christ’s divine glory, tying directly to the Deity of Christ doctrine.
• ὁ υἱός μου ὁ ἀγαπητός (ho huios mou ho agapētos, “my beloved Son”) — 9:7 — the Father’s voice, echoing 1:11. [Reuse of 神の子 sonship framework] — Risk: Critical, per baseline sonship_of_christ doctrine.
• Γέεννα (Geenna, “Gehenna/hell”) — 9:43–47 — Literal: the Valley of Hinnom, a place of historic child sacrifice and later refuse-burning outside Jerusalem, used by Jesus as the image of final judgment. Japanese: ゲヘナ / 地獄 (jigoku) — Risk: High. 地獄 carries dense pre-existing Buddhist cosmological content (the multiple hell-realms of Buddhist cosmology, vividly depicted in popular Japanese religious art and modern manga/anime as a temporary, purgatory-like stage within an ongoing cycle of rebirth). Teaching must clearly distinguish biblical Gehenna — a final, non-cyclical state of judgment and separation from God — from this culturally dominant Buddhist framework. Using ゲヘナ (transliteration) with an explanatory gloss is preferable to unqualified 地獄 in doctrinally weighty statements.
• μέγας / διάκονος (megas / diakonos) — 9:34–35 — First appearance of the greatness/servant contrast fully developed in the core passage (10:43–45). [Reuse — see core passage treatment, High].

Chapter 10 — New terms (beyond the core passage 10:35–45)

• ζωὴ αἰώνιος (zōē aiōnios, “eternal life”) — 10:17, 10:30 — Literal: life of the age (to come); unending life. Japanese: 永遠のいのち (eien no inochi) — Risk: Medium. Must be distinguished from Buddhist notions of an ongoing cycle of rebirth/immortality within samsara; this is resurrection life in fellowship with God, not an endless continuation of the present cycle of existence.
• βασιλεία τοῦ θεοῦ (kingdom of God) — 10:14–15, 10:23–25 — [BASELINE REUSE, High]; note the “like a child” reception image (10:14–15) and the “eye of a needle” wealth warning (10:23–25) as two more Kingdom-Breaking-In data points requiring the same 神の国 anchoring caution noted in ch. 1.
• ἀπολύω (apolyō, “to divorce, release”) — 10:2–12 — Japanese: 離婚 (rikon) — Risk: Low-Medium. Straightforward vocabulary; secondary to this curriculum’s core doctrines but flagged since it appears in ch. 10 and touches marriage-covenant theology.
• λύτρον (lytron, “ransom”) — 10:45 — See full Critical-risk treatment in Part 1 above.

Chapter 11 — New terms

• ὡσαννά (hōsanna, “Hosanna”) — 11:9–10 — a Hebrew/Aramaic acclamation, literally “save now!” Transliterate ホサナ — Risk: Low, footnote gloss required; ties to messianic kingship expectation (cf. Ps 118:25–26).
• οἶκος προσευχῆς (oikos proseuchēs, “house of prayer”) — 11:17 — quoting Isa 56:7. Japanese: 祈りの家 (inori no ie) — Risk: Low. Straightforward; the temple-cleansing episode’s judgment-and-restoration themes need contextual teaching more than lexical caution.
• συκῆ (sykē, “fig tree”) — 11:12–14, 11:20–21 — symbolic acted parable of judgment on unfruitful Israel/temple. Japanese: いちじくの木 (ichijiku no ki) — Risk: Low, purely botanical term; the symbolic freight requires narrative-level teaching.
• ἐξουσία (exousia, “authority”) — 11:28–33 — [Reuse from ch. 1, Medium]; the religious leaders directly challenge Jesus’ authority, continuing the Authority doctrine thread into open conflict.

Chapter 12 — New terms

• ἀμπελών (ampelōn, “vineyard”) — 12:1–12 — the parable of the tenants, echoing Isa 5’s vineyard-Israel imagery. Japanese: ぶどう園 (budō-en) — Risk: Low, though the OT vineyard-Israel background needs explicit teaching.
• κεφαλὴ γωνίας (kephalē gōnias, “cornerstone/capstone”) — 12:10 (quoting Ps 118:22) — Japanese: 隅の親石 (sumi no oyaishi) — Risk: Medium. Modern Japanese construction methods differ significantly from ancient load-bearing cornerstone architecture, so the metaphor (the rejected stone becoming the foundational stone) needs explanatory teaching to land with full force; ties to the rejection-and-vindication theme central to the Necessity of the Cross doctrine.
• Καῖσαρ (Kaisar, “Caesar”) — 12:14–17 — “render to Caesar…” Transliterate カエサル — Risk: Low, proper noun; illustrates Jesus’ authority operating in a different register than Rome’s political authority.
• ἀγαπάω (agapaō, “to love”) — 12:30–31 — the greatest commandment. Japanese: 愛する (ai suru) — Risk: Medium. 愛 as a translation choice has its own history: it was significantly shaped/popularized in Japanese religious vocabulary through 19th-century Meiji-era Christian Bible translation work, and in contemporary usage is now dominated by romantic-love connotations from J-pop/entertainment culture (愛 heavily overlapping with 恋, koi, romantic longing). Teaching must clarify ἀγάπη’s covenantal, self-giving, willed character, distinct from romantic feeling.
• ἀνάστασις (anastasis, “resurrection”) — 12:18–27 — [BASELINE REUSE — 復活, High]; the Sadducees’ resurrection debate directly anticipates Mark 16.
• χήρα (chēra, “widow”) — 12:41–44 — the widow’s mite. Japanese: やもめ (yamome) — Risk: Low, sacrificial-giving illustration; no major collision risk.

Chapter 13 — New terms

• βδέλυγμα τῆς ἐρημώσεως (bdelygma tēs erēmōseōs, “abomination of desolation”) — 13:14 (echoing Dan 9:27) — Japanese: 荒らす憎むべきもの (arasu nikumubeki mono) — Risk: Medium. A technical apocalyptic term requiring substantial OT (Daniel) background teaching for biblically illiterate readers; primarily a biblical-illiteracy risk rather than a competing-concept collision.
• ὁ υἱὸς τοῦ ἀνθρώπου ἐρχόμενος ἐν νεφέλαις (Son of Man coming in the clouds) — 13:26 — [Reuse — 人の子, High], here in its fullest Danielic glory/authority sense, the counterpart to the suffering sense established in ch. 8–10.
• ἐκλεκτός (eklektos, “elect, chosen”) — 13:20, 13:22, 13:27 — [BASELINE REUSE root — cf. 選び, Medium] per the baseline’s “election” entry; same caution against Japan’s competitive-selection exam/hiring culture (受験, 選抜) framing God’s choice as merit-based rather than sovereign and gracious.
• γρηγορέω (grēgoreō, “to watch, be alert”) — 13:33–37 — Literal: to stay awake, be vigilant. Japanese: 目を覚ましている (me wo samashite iru) — Risk: Low-Medium. Must convey eschatological readiness for Christ’s return, not merely staying physically awake.

Chapter 14 — New terms

• διαθήκη (diathēkē, “covenant”) — 14:24 — [BASELINE REUSE — 契約, High]. “This is my blood of the covenant” directly ties the Last Supper to the same dilution risk flagged in the Romans baseline: 契約’s fully secularized commercial-contract default sense in modern Japanese must be actively overridden with the relational, sacrificial, blood-sealed sense here.
• σῶμα / αἷμα (sōma / haima, “body” / “blood”) — 14:22–24 — Japanese: 体/からだ (karada) — 血 (chi) — Risk: Critical. Institution-of-the-Supper language requires careful, consistent theological framing (memorial/spiritual-presence Protestant sense, consistent with the baseline’s evangelical Shinkaiyaku anchor) and must avoid: (a) any hint of literal cannibalistic consumption; (b) collision with Shinto blood-taboo/kegare associations (chi no kegare) that could make “drinking blood” language feel viscerally, ritually transgressive rather than covenantally sacrificial. Mandatory theologian review at every occurrence.
• Ἀββά ὁ πατήρ (Abba ho patēr) — 14:36 — [BASELINE REUSE — アバ、父よ, Medium]. Gethsemane’s anguished prayer; ties directly to the baseline’s noted need to actively build relational father-intimacy given Japan’s culturally distant father-figure associations — here in a scene of raw filial anguish and trust that models exactly this intimacy under extreme duress.
• ποτήριον (potērion, “cup”) — 14:36 — [Reuse from core passage, High]. Gethsemane makes explicit what 10:38’s “cup” metaphor meant: the Father’s will that Jesus drink the cup of suffering.
• ἐγώ εἰμι (egō eimi, “I am”) — 14:62 — [Reuse from ch. 6, High]. Before the Sanhedrin, Jesus answers “Are you the Christ?” with the same divine self-disclosure formula, this time explicit and unmistakably provocative — triggering the blasphemy charge. This is arguably the single clearest deity-of-Christ statement in Mark and must be flagged for theologian review.
• βλασφημία (blasphēmia, “blasphemy”) — 14:64 — [Reuse from ch. 3, Critical]; here the charge is levied against Jesus himself, ironic given 3:29’s warning about blasphemy against the Spirit.
• ἀρνέομαι (arneomai, “to deny”) — 14:68–72 — Literal: to disown, refuse to acknowledge. Japanese: 否む/知らないと言う (inamu / shiranai to iu) — Risk: Low-Medium. Peter’s denial narrative; ties to the Faith and Discipleship amid Fear doctrine — fear-driven failure of discipleship, later restored.

Chapter 15 — New terms

• βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn, “King of the Jews”) — 15:2, 15:9, 15:12, 15:18, 15:26 — Japanese: ユダヤ人の王 (Yudayajin no ō) — Risk: Medium. A mocking title used in bitter irony throughout the Passion narrative that is nonetheless historically and theologically true; care is needed that the irony is preserved without importing any unintended nationalist-political-kingship resonance (a general caution consistent with the baseline’s flag on 神の国’s political-historical sensitivity, though this is a distinct, Jewish-specific royal title, not a direct collision with Japanese material).
• Ἐλωΐ Ἐλωΐ λεμὰ σαβαχθανί (Eloi Eloi lema sabachthani) — 15:34 — Aramaic cry of dereliction, quoting Ps 22:1. Transliterate エロイ、エロイ、ラマ、サバクタニ — Risk: Low, footnote gloss (“My God, my God, why have you forsaken me?”) required, following the same untranslated-phrase convention as アバ and タリタ、クム.
• καταπέτασμα (katapetasma, “the [temple] curtain”) — 15:38 — Japanese: 幕 (maku) — Risk: Medium. The tearing of the temple curtain at Jesus’ death signals opened access to God — a theologically rich moment requiring explanation, since the Herodian Temple’s specific architectural/theological significance is entirely unfamiliar to most Japanese readers (low native-collision risk, high biblical-illiteracy risk).
• Γολγοθᾶ (Golgotha) — 15:22 — proper noun. Transliterate ゴルゴタ — Risk: Low.
• σταυρόω (stauroō, “to crucify”) — 15:24–25 — [Reuse — 十字架につける, Critical per ch. 8 note].

Chapter 16 — New terms

• ἐγείρω / ἀνέστη (egeirō / anestē, “raised” / “he rose”) — 16:6 — [BASELINE REUSE — 復活, High]. “He is not here; he has risen” is Mark’s climactic resurrection announcement — the same secular pop-culture “comeback” dilution risk flagged in the Romans baseline applies with full force here and must be actively countered in teaching, not assumed.
• κηρύσσω τὸ εὐαγγέλιον (kēryssō to euangelion, “preach the gospel”) — 16:15 (longer ending) — [BASELINE REUSE — 福音, Medium], combined with 宣教 (baseline “mission,” Medium) for the Great Commission’s sending emphasis: “go into all the world.”

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Summary Note on Full-Book Coverage

All sixteen chapters of Mark have been reviewed. No chapter was found to introduce zero new theological vocabulary; even chapters that primarily reuse earlier terms (e.g., ch. 11’s authority conflict, reusing ch. 1’s ἐξουσία) contribute at least one chapter-specific term (fig tree judgment, Hosanna, house of prayer) requiring its own entry. This full-book sweep, together with the verse-by-verse treatment of the core passage (10:35–45), supplies the complete term inventory for 08_core_glossary.md and for the doctrine risk registry extension in Step 2.