Linguistic Gap Analysis — Mark 1–16 (English → Javanese)

0. Scope and Method

This analysis surveys every chapter of Mark (1–16) against the eight curriculum doctrines:

1. Jesus as the Suffering Servant and Son of God
2. The Kingdom of God Breaking In
3. Faith and Discipleship amid Fear
4. The Necessity of the Cross
5. Servanthood versus Worldly Greatness
6. The Messianic Secret
7. Jesus’ Authority over Sickness, Sin, and Nature
8. The Ransom for Many

The core passage, Mark 10:35-45, is the theological anchor for the Ransom and Servanthood doctrines but is not the boundary of this analysis. Every chapter is reviewed below (§2). Three analytical questions are asked of each doctrine’s vocabulary:

• Is there an existing Javanese term at all? (missing vocabulary / true gap)
• If a term exists, is it shared with a competing religious/cultural system in a way that risks the term absorbing the wrong meaning? (crowded semantic neighborhood requiring fencing)
• Should the source term be transliterated, paraphrased, or rendered with an existing native compound? (transliteration vs. paraphrase decision)

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1. Doctrine Vocabulary Matrix

Doctrine	Available Javanese Term(s)	Weaknesses	Recommended Strategy
Jesus as the Suffering Servant and Son of God	Putrané Gusti Allah (Son of God, baseline); Putraning Manungsa (Son of Man, new); juru lados / ngladosi (servant, new)	Javanese has no native single term merging royal Sonship with lowly servanthood — the cultural instinct separates gusti (master) sharply from batur/abdi (servant); the paradox is culturally counter-intuitive, not merely lexically absent	Retain both titles as distinct compounds (Putrané Gusti Allah / Putraning Manungsa) and rely on catechetical framing, not vocabulary alone, to teach the paradox that the divine Son is also the serving Son of Man; never merge the two titles into one term
The Kingdom of God Breaking In	Kratoning Gusti Allah (baseline); wis cedhak (kingdom at hand, new); pasemon (parable, new)	Kraton carries strong real-world political resonance (Yogyakarta/Surakarta courts still exist); “already/not yet” tension has no single native grammatical marker	Keep Kratoning Gusti Allah but pair every occurrence in teaching material with explicit disambiguation from an earthly keraton; render ēngiken with wis cedhak (present-perfect nearness) rather than a purely future auxiliary, to protect the tension
Faith and Discipleship amid Fear	pitados (baseline); ajrih (fear, new); sakabat (disciple, new); tansah waspada/tumemen (watchfulness, new)	Ajrih is a broad, everyday word for fear/respect (including respectful fear of superiors) and could underplay the visceral terror in the storm/tomb narratives if rendered too politely	Preserve the pitados/ajrih rhetorical pairing consistently across chs. 4-6, 9, 16; where intensified fear/dread is meant (4:41; 16:8), permit a strengthened phrase (e.g., “ajrih banget,” “kaget lan ajrih”) flagged for native speaker review rather than a different root word
The Necessity of the Cross	kajeng salib (new); tuwunging kasangsaran (cup, new); nyawa (life given up, new); kanggo nggenteni (substitution, new)	Salib is itself a loanword (via Indonesian/Arabic) with no independent native Javanese root; “necessity” (dei, Mark 8:31) has no dedicated grammatical marker distinct from simple futurity	Retain kajeng salib as established compound; render Mark 8:31’s “must suffer” with an explicit necessity-marking construction (e.g., “kudu nandhang sangsara”) rather than a bare future tense, so the doctrinal necessity is not lost to a merely predictive reading
Servanthood versus Worldly Greatness	batur (slave, new); juru lados/ngladosi (servant, new); mrentah kanthi sewenang-wenang (lord it over, new)	Javanese social vocabulary for service is unusually rich and status-coded (batur, abdi, abdi dalem, kawula, rencang) — every available term carries some social-rank connotation the biblical text is trying to invert	Use batur/juru lados as fixed pair (status-based/voluntary-service distinction) and mandate a translator note at every occurrence in Mark 9-10 distinguishing both from the prestigious abdi dalem court role; never introduce a third near-synonym without registry review
The Messianic Secret	Sang Mesias (baseline); Putraning Manungsa (new); ndukani (rebuke, silence commands, new)	Javanese lacks any native concept parallel to a divine figure deliberately concealing his identity for a set season — the closest folk-narrative analogue (disguised royalty in wayang) resolves differently (disguise lifted for triumph, not for suffering)	Do not borrow the wayang “disguised king” frame explicitly; let Sang Mesias / Putraning Manungsa vocabulary carry the concealment through narrative silencing commands (ndukani, “aja kandha-kandha”) rather than a culturally-loaded concealment idiom
Jesus’ Authority over Sickness, Sin, and Nature	panguwaos (authority, new); nyarasaken (heal, new); roh reged (unclean spirit, new); ngapunten dosa (forgive sin, new)	Java’s dominant lay framework for sickness/spirit-affliction and healing (dhukun, jampi, kasekten) is a fully developed competing system, not a vocabulary gap	Every healing/exorcism narrative requires explicit anchoring to Christ’s own authoritative word/touch (panguwaos + nyarasaken), with roh reged kept in strict parallel construction to Roh Suci; never let nyarasaken stand alone without a subject/agent clause naming Jesus
The Ransom for Many	tetebasan (ransom, new); kanggo nggenteni (substitution, new); tumrap kang kathah (scope “many,” new)	No native Javanese commercial/legal term captures the specific ancient “price paid to free a captive/slave” sense without also evoking either pawnshop transaction (nebus/gadai) or reciprocal social debt (utang budi)	Retain tetebasan as the established compound, built on the redemption-of-a-pledge image (nebus), but mandate a fencing note at every occurrence (10:45; cf. 14:24) explicitly reversing the utang budi direction of obligation

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2. Full-Book Chapter Coverage Log (Mark 1–16)

Every chapter is reviewed below. Chapters are marked [NEW TERMS] where they introduce vocabulary not already covered by the Romans baseline, or [REVIEWED — NO NEW TERMS] where existing baseline/glossary vocabulary fully covers the chapter’s content.

Ch.	Status	Load-Bearing Content	Terms/Doctrines Engaged
1	[NEW TERMS]	John’s baptism, Spirit descending, temptation, calling disciples, exorcism at Capernaum, healing Peter’s mother-in-law, leper cleansed	gospel, kingdom at hand, repentance, Holy Spirit, unclean spirit, authority, heal, holy (“Holy One of God,” 1:24), baptism (literal), synagogue (new gap, §4)
2	[NEW TERMS]	Paralytic forgiven and healed, calling Levi, fasting question, Sabbath grainfields	forgiveness of sins, Son of Man, law, sin
3	[NEW TERMS]	Withered hand healed, Twelve appointed, Beelzebul controversy, blasphemy against the Spirit, true family of Jesus	apostle, unclean spirit, blasphemy against Holy Spirit, Son of God (demonic confession, 3:11)
4	[NEW TERMS]	Parables of the kingdom (sower, seed, mustard seed), calming the storm	parable, kingdom of God, fear/faith pairing, authority over nature
5	[NEW TERMS]	Gerasene demoniac (“Legion”), Jairus’s daughter raised, woman with the flow of blood healed by faith	legion, unclean spirit, faith, raising the dead (resuscitation, distinct from resurrection), Son of God (“Most High God,” 5:7)
6	[NEW TERMS]	Rejection at Nazareth, sending the Twelve, John the Baptist beheaded, feeding the 5,000, walking on water, healings at Gennesaret	prophet, mission, “I am” theophanic echo (6:50), heal, repentance (6:12)
7	[NEW TERMS]	Tradition of the elders vs. commandment of God, clean/unclean redefined, Syrophoenician woman, deaf-mute healed (Ephphatha)	tradition vs. commandment, clean/unclean (ritual), corban, gentiles, heal, Ephphatha (new gap, §4)
8	[NEW TERMS]	Feeding the 4,000, Pharisees seek a sign, blind man healed at Bethsaida, Peter’s confession, first Passion prediction, deny self/take up cross, save/lose life	Messiah, Son of Man, cross, deny self/follow, salvation, glory, gospel
9	[NEW TERMS]	Transfiguration, “Listen to him,” demon-possessed boy healed, second Passion prediction, who is greatest, millstone warning	transfiguration, listen to him, Son of Man, faith/unbelief, servant, salt/discipleship cost
10	[NEW TERMS — CORE PASSAGE]	Divorce/law, blessing children, rich young man/eternal life, third Passion prediction, James and John’s request; cup; baptism; ransom (10:35-45), blind Bartimaeus healed	law, kingdom of God, eternal life, cup of suffering, baptism (metaphorical), ransom, servanthood/slave, lord-it-over, glory, Son of David, faith, Rabbi/Rabboni address (new gap, §4)
11	[NEW TERMS]	Triumphal entry (Hosanna), cursing the fig tree, temple cleansing, authority questioned, prayer/faith to move mountains	Lord, authority, faith, forgiveness in prayer, Father, Hosanna (new gap, §4)
12	[NEW TERMS]	Parable of the wicked tenants (cornerstone), paying taxes to Caesar, question about the resurrection, greatest commandment (love), David’s Lord (Ps 110), widow’s mite	parable, cornerstone, resurrection (Sadducee dispute — contrast with wungu saka pati), love, Lord, David
13	[NEW TERMS]	Olivet discourse: signs of the end, false messiahs, the elect, Son of Man coming in glory, watchfulness, gospel to all nations	elect/chosen, Son of Man, glory, watch/be alert, gospel, mission
14	[NEW TERMS]	Anointing at Bethany, Judas’s betrayal, Last Supper (body, blood of the covenant), Gethsemane (Abba, cup), arrest, Sanhedrin trial (“Son of the Blessed”), Peter’s denial	betrayed/handed over, body (Last Supper), blood of covenant, Abba, Father, cup of suffering, Son of Man, Messiah, Son of God, high priest (new gap, §4)
15	[NEW TERMS]	Trial before Pilate, “King of the Jews,” crucifixion, mocking, darkness, cry of dereliction, curtain torn, centurion’s confession, burial	King of the Jews, forsaken, torn curtain, Son of God (centurion’s confession, 15:39), cross, Golgotha (new gap, §4)
16	[NEW TERMS]	Empty tomb, resurrection announcement, fear at the tomb, (longer ending) commission to preach the gospel	resurrection (wungu saka pati), fear, gospel, salvation (longer ending, 16:16)

No chapter of Mark is without doctrinally load-bearing content; every chapter above is explicitly logged rather than silently omitted, satisfying the full-book coverage mandate.

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3. Missing Vocabulary: True Lexical Gaps

These are concepts for which Javanese has no existing single native term at all — not merely a term shared with a competing tradition. Each requires a compound, coinage, or loanword rather than selection among existing options.

#	Concept	Why No Native Term Exists	Resolution Adopted
1	Ransom (λύτρον) as a specific, historically-paid price for a life	Javanese commercial vocabulary has nebus (redeem a pawned item) and tebusan (ransom money, e.g., kidnapping), but no term already carrying substitutionary, once-for-all theological weight	Compound tetebasan, built on tebus, adopted with mandatory teaching note (already in glossary as Critical)
2	Son of Man as a titular, Daniel-7-derived Christological title	”Anaking manungsa” or bare “manungsa” would read as a flat description of ordinary humanity, with zero access to Daniel 7’s everlasting-dominion background	Fixed compound Putraning Manungsa, deliberately parallel in form to Putrané Gusti Allah, glossed in teaching material
3	Blasphemy against the Holy Spirit as a unique, unrepeatable sin-category	Javanese has vocabulary for insult/blasphemy (panyenyamah, panyapa) but no pre-existing fixed category for this specific unforgivable sin	Descriptive compound panyenyamah marang Roh Suci, requiring pastoral framing rather than a single lexical item
4	Cup as a metaphor for an appointed portion of suffering/judgment	The literal drinking-vessel word (tuwung/wadhah) carries zero built-in metaphorical freight in Javanese; the OT judgment-cup image is not native	Compound tuwunging kasangsaran, explicit rather than relying on the bare vessel word to carry the metaphor
5	Strict substitution (“anti” / “in place of”) as distinct from general benefit	Javanese kanggo covers both “for the sake of” and “in place of” without formal disambiguation; there is no dedicated substitutionary preposition	Compound kanggo nggenteni (“for, replacing”), used specifically wherever the Greek is anti rather than hyper
6	The “many” (πολλῶν) as a bounded-but-large scope distinct from “all” and from “a remnant”	Javanese quantifiers (kathah, sedaya, sawetara) map reasonably well but translators habitually default to “sedaya” (all) in doxological contexts, erasing the distinction Isaiah 53 requires	Fixed phrase tumrap kang kathah, with a standing prohibition against silent substitution of sedaya tiyang
7	Diakonos as voluntary self-lowering service (not a status role)	Every existing Javanese service-vocabulary item (batur, abdi, abdi dalem, rencang) names a status position, not a voluntary posture; Greek diakonos in Mark 9-10 is deliberately anti-status	New coinage/compound juru lados (verb: ngladosi), selected specifically because it is comparatively less status-freighted than abdi dalem, with a mandatory disambiguating note
8	Talitha koum (5:41), Ephphatha (7:34), Eloi Eloi lama sabachthani (15:34) — Mark’s own preserved Aramaic	These are not Greek-to-Javanese gaps but Aramaic-to-Javanese gaps Mark himself chose to leave partially untranslated, then glossed in-text	NOT previously logged in the core glossary or term registry — flagged here as an omission to correct before Phase 2. Recommendation: transliterate the Aramaic (Talita, kum; Efata; Eli, Eli, lama sabakhtani) and follow immediately with Mark’s own Javanese gloss, mirroring the Abba/Rama treatment already established in the baseline
9	Hosanna (11:9-10)	A Hebrew liturgical cry (“save now!”) with no native Javanese liturgical equivalent; not previously logged	Transliterate as Hosana, per established Indonesian-archipelago Bible convention; gloss its “save us” sense on first occurrence given its root connection to the salvation/kaslametan word-family
10	Golgotha (“place of a skull,” 15:22)	A place name with an etymological gloss Mark himself supplies; not previously logged	Transliterate as Golgota, retaining Mark’s own explanatory gloss (“panggonan bathok”) rather than dropping the etymology
11	Rabbi/Rabboni as a direct address to Jesus (9:5; 10:51; 11:21; 14:45)	No native Javanese honorific carries the specific rabbinic-teacher sense; the nearest available word, guru, is already flagged in the Romans baseline as risky for its guru-murid mystical-lineage connotation	See §4 below — this is simultaneously a missing-vocabulary item and a crowded-neighborhood item requiring active fencing

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4. Crowded Semantic Neighborhoods Requiring Fencing

These are cases where a usable Javanese term already exists but sits inside a dense cluster of culturally live alternatives (Islamic, kejawen/mystical, or keraton-court) that could pull the biblical sense sideways. Each entry names the competing terms and the fencing strategy required.

4.1 Rabbi/Rabboni vs. Guru — HIGH RISK, newly identified in Mark

James and John’s request in the core passage itself (Mark 10:35) follows their address of Jesus, and elsewhere in Mark disciples and petitioners address Jesus as “Guru” (Teacher/Rabbi — 9:5, 10:51 “Rabboni,” 11:21, 14:45 in Judas’s kiss).

• Competing sense: Guru in Javanese religious culture (both Islamic pesantren and kejawen mystical schools) denotes a teacher within a guru-murid lineage of transmitted, often esoteric, authority — already flagged as a risk in the Romans baseline (Inspiration of Scripture entry).
• Fencing strategy: Retain “Guru” as the ordinary address term (it is Mark’s own everyday usage and should not be inflated into “Rabbi” transliteration for every occurrence), but require a standing teaching note wherever the title appears in a Christologically load-bearing context (9:5 at the Transfiguration; 10:51 Bartimaeus’s “Rabboni”; 14:45 Judas’s betrayal kiss) clarifying that Jesus is vastly more than a guru in a transmitted-teaching lineage — a point Mark’s own narrative structure (Transfiguration voice, healing by faith, betrayal irony) already makes implicitly.

4.2 King of the Jews / “Ratu” root vs. Ratu Adil folk-messianic expectation — HIGH RISK

• Established rendering: Ratuning tiyang Yahudi (baseline registry).
• Competing sense: Javanese eschatological folk tradition (parallel to, and historically entangled with, the already-forbidden Satrio Piningit) includes the figure of Ratu Adil (“the Just King”), an expected righteous ruler who will restore order to Java. The ratu root is shared.
• Risk: Unlike Satrio Piningit (already fully fenced off from Messiah), Ratu as a bare royal title is unavoidable — “king” must be rendered somehow — and the narrative irony of 15:2-32 (a mocked title that is, in fact, true) is structurally similar to the Ratu Adil hope-narrative (a hidden, humble figure turns out to be the true king). This structural resemblance is a double-edged sword: rhetorically useful for engagement, doctrinally dangerous if left unfenced, since it could be heard as fulfilling the folk prophecy tradition rather than the specific OT Davidic promise.
• Fencing strategy: Retain Ratuning tiyang Yahudi (it is already the mocking, ironic title Rome uses and must not be softened), but mandate that any teaching material drawing out the “true king” irony explicitly ground the claim in the Davidic covenant and OT messianic prophecy (already-established Sang Mesias / tedhak turune Dawud vocabulary), never in the Ratu Adil / Jayabaya tradition.

4.3 High Priest vs. Islamic “Imam” — MEDIUM-HIGH RISK

• Established Indonesian-archipelago Bible convention: Imam Agung / Imam Besar for ἀρχιερεύς (14:53, 60-61, 63; 15:1, etc.).
• Competing sense: “Imam” in the dominant Muslim-majority Javanese context denotes the prayer leader in Islamic worship, an office with no sacrificial or priestly-mediatorial function.
• Fencing note: This collision is already tolerated as an established loanword-convention across Indonesian-archipelago Bible translation (imam is used in Christian Indonesian/Malay Bibles independent of Islamic usage, tracing to the same Arabic root for “one who leads/officiates”). It is retained here, not rejected, but flagged for native speaker review at every occurrence in Mark 14-15, since Mark’s trial narrative gives the high priest a uniquely antagonistic role that must not be read as commentary on the office of imam in contemporary Islamic practice.

4.4 Synagogue vs. Pasamuwan (Church) vs. Masjid — MEDIUM RISK

• New gap identified in Mark, absent from the Romans baseline (which has no synagogue narratives). Mark’s Gospel opens and closes many pericopes in the synagogue (1:21, 23, 29, 39; 3:1; 6:2; 13:9).
• Competing sense: Pasamuwan (the baseline term for “church,” the gathered new-covenant people) must not be used for the synagogue, an OT-era Jewish institution that predates and is distinct from the church. Conversely, an overly free rendering risks bilingual readers mentally substituting “masjid” (mosque) as the nearest functional analogue in their own lived religious geography.
• Fencing strategy: Transliterate as sinagoge, per established Indonesian-archipelago Bible convention, explicitly held distinct from both pasamuwan and masjid; a brief explanatory note (“papan pakumpulaning tiyang Yahudi kanggo ngibadah lan sinau Toret”) is recommended on first occurrence (1:21) for congregations with low OT background.

4.5 Panguwaos (authority) vs. Kasekten vs. Panguwaosipun Gusti Allah — HIGH RISK

Already substantially fenced in the core glossary (08) and bible_term_registry.json, but restated here as the single most pervasive crowded neighborhood in Mark, touching nearly every healing and exorcism narrative (1:22-27, 34; 2:10; 3:15; 6:7; 11:28-33). Kasekten (magical/ascetic-earned spiritual potency, attributed to sacred objects, ascetics, or wahyu-legitimized rulers) is the dominant lay explanatory framework in Javanese culture for exactly the kind of extraordinary deeds Mark narrates. Standing rule: panguwaos must never appear without an explicit personal subject (Gusti Yesus) exercising it by word or touch; it must never be rendered as a possessed or channeled force.

4.6 Servant/Slave/Status cluster: batur / kawula / abdi dalem / juru lados — CRITICAL RISK

Directly load-bearing for the core passage (10:42-45). Javanese social vocabulary for service-status is unusually dense:

Term	Connotation	Verdict
kawula	Subject/servant within kawula-gusti cosmology	FORBIDDEN — invokes manunggaling kawula gusti (already-forbidden Incarnation heresy)
abdi dalem	Prestigious palace-servant role, proximity to the king	FORBIDDEN as primary rendering — the opposite social valence Mark intends (10:43-44 inverts status-seeking, not confirms it)
batur	Ordinary low-status household servant/slave	APPROVED for δοῦλος (10:44) — genuinely low status without mystical resonance
juru lados / ngladosi	Voluntary act of serving/attending	APPROVED for διάκονος (9:35; 10:43; 10:45) — voluntary posture, not status position

Mandatory translator note required at every occurrence in Mark 9-10 distinguishing juru lados from the prestigious abdi dalem court role.

4.7 Nyawa / Roh / Sukma cosmology cluster — HIGH RISK

Javanese kejawen cosmology distinguishes nyawa (life-force/vitality), roh (spirit), and sukma (soul/essence, sometimes believed capable of wandering or being transferred between bodies — cf. the already-forbidden titisan concept in the Romans baseline). Mark 8:35-37 and 10:45 (ψυχή) risk being absorbed into this detachable-life-essence framework. Fencing strategy: retain nyawa as the approved rendering (already the natural Bible-Javanese choice) but require a standing teaching note anchoring it to Christ’s whole, personal, historical self-offering — a single, unrepeatable event — never a transferable essence.

4.8 Suci (holy) vs. Kramat (sacred potency of a shrine/object) — HIGH RISK, recurring

Already fenced in the Romans baseline; recurs sharply at Mark 1:24, where the unclean spirit itself confesses Jesus as “the Holy One of God.” This is a narratively significant moment (a demon speaks truly of Christ’s holiness) and must retain suci’s moral/relational sense rather than sliding toward kramat, which would wrongly suggest Jesus possesses a venerable, shrine-like sacred potency rather than being personally, morally holy.

4.9 Sarira/Badan (body, Last Supper) vs. kejawen body-soul frameworks — CRITICAL RISK

Mark 14:22 (“This is my body”) sits inside a culture with its own developed body-soul-spirit distinctions (raga/badan vs. roh vs. sukma) and inside a receiving church tradition whose own Eucharistic theology commitments must govern the final choice between sarira and badan. This is flagged (as already noted in bible_term_registry.json) for mandatory theologian review rather than resolved here; the gap analysis’s contribution is to note that neither candidate term is neutral — badan leans toward ordinary physical body, sarira carries a slightly more elevated/reverent register — and the choice will itself carry doctrinal weight for the receiving congregation.

4.10 Kaslametan (Salvation) vs. Slametan ritual — CRITICAL, recurring across Mark far more than in Romans

Mark’s healing narratives repeatedly use the sōzō/sōtēria word-group in contexts that sound, on the surface, almost identical to Javanese ritual concerns for this-worldly protection and safety (5:23, 34; 6:56; 10:26, 52; 13:13). This is a higher-frequency recurrence of the baseline’s single highest-flagged risk than in Romans, because Mark’s narrative register (concrete physical rescue from disease, storm, and death) sits even closer to slametan’s own concerns (physical safety, protection from misfortune) than Romans’ more abstract soteriology does. Every occurrence requires the baseline’s mandatory translator note without exception; this requirement is intensified, not merely inherited, for Mark.

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5. Transliteration vs. Paraphrase Decision Log

Source Term	Decision	Rendering	Rationale
Χριστός (Messiah)	Transliteration	Sang Mesias	Preserves unique OT-fulfilled identity; rejects Javanese folk-prophetic paraphrase (Satrio Piningit)
λεγιών (Legion)	Transliteration	legiun	Proper-noun self-identification by the unclean spirits; paraphrase would lose the Roman-occupation political resonance
κορβᾶν (Corban)	Transliteration + gloss	Korban	No native equivalent vow-category; requires explanatory gloss on first use
Ἀββά (Abba)	Transliteration, retained alongside translation	Abba (paired with Rama)	Preserves Christ’s own recorded Aramaic intimacy-term at Gethsemane; consistent with Romans baseline treatment
Ταλιθα κουμ (Talitha koum)	Transliteration + Mark’s own gloss	Talita, kum (“Nak, tangia”)	Mirrors Mark’s own bilingual technique; do not silently drop the Aramaic and translate only
Εφφαθα (Ephphatha)	Transliteration + Mark’s own gloss	Efata (“Mengaa”)	Same rationale as above
Ελωι ελωι λεμα σαβαχθανι	Transliteration + Mark’s own gloss	Eli, Eli, lama sabakhtani (“Gusti Allah kula, Gusti Allah kula, kenging punapa Paduka nilar kula”)	Preserves the raw, foreign-sounding cry of dereliction before its gloss, matching Mark’s own rhetorical shock effect
Ὡσαννά (Hosanna)	Transliteration + gloss on first use	Hosana	Established Indonesian-archipelago convention; gloss its “save now” sense given proximity to the kaslametan word-family
Γολγοθᾶ (Golgotha)	Transliteration + retained etymological gloss	Golgota (“panggonan bathok”)	Mark supplies the etymology himself; do not drop it
ἐγώ εἰμι (Mark 6:50; 14:62)	Paraphrase (not transliteration)	Iki Aku, aja wedi (6:50); explicit divine-claim phrasing at 14:62	The Aramaic/Greek phrase has no transliterable form meaningful in Javanese; paraphrase must preserve surface reassurance while leaving room, via teaching notes, for the Exodus 3:14 echo
λύτρον (ransom)	Paraphrase/compound (not transliteration, not simple translation)	tetebasan	Built on native tebus root rather than a loanword; requires the mandatory teaching note fencing off utang budi
ὁ υἱὸς τοῦ ἀνθρώπου (Son of Man)	Paraphrase/compound	Putraning Manungsa	No transliterable Greek/Hebrew/Aramaic single term; compound preserves Daniel 7 background without merging with Son of God
βασιλεία τοῦ θεοῦ (Kingdom of God)	Paraphrase using existing native royal vocabulary	Kratoning Gusti Allah	Reused from Romans baseline; transliteration was never viable since basileia has no natural loanword path into Javanese
σταυρός (cross)	Established loanword + native noun	kajeng salib	”Salib” is itself already a loanword (via Arabic through Indonesian/Malay) fixed in regional Christian usage; paired with the native “kajeng” (wood) for concreteness
δοῦλος (slave)	Native term selection (not transliteration, not paraphrase)	batur	An existing native word was judged sufficient once the competing near-synonyms (kawula, abdi dalem) were excluded; no coinage needed
διάκονος (servant)	Native compound (near-coinage)	juru lados / ngladosi	Existing vocabulary (abdi, rencang) was judged unsuitable due to status connotations; a less common but existing compound was selected and elevated to technical-term status
ῥαββί / ῥαββουνί (Rabbi/Rabboni)	Native term retained as-is, NOT elevated to transliteration	Guru	Mark’s own usage is casual/everyday address; transliterating “Rabi” would artificially formalize a term Mark uses naturally, and Javanese “Guru” is intelligible without a loanword — but see §4.1 fencing requirement
Φαρισαῖοι / Σαδδουκαῖοι (Pharisees/Sadducees)	Transliteration	Farisi / Saduki	Established Indonesian-archipelago Bible convention; proper sect names, low ambiguity risk
ἀρχιερεύς (high priest)	Established loanword compound	Imam Agung / Imam Besar	Retained per established convention despite the Islamic “imam” collision noted in §4.3; flagged for native speaker review, not replaced
συναγωγή (synagogue)	Transliteration	sinagoge	Prevents false-friend substitution with either pasamuwan (church) or masjid (mosque); gloss recommended at first occurrence

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6. Ranked List of Highest-Risk Ambiguities (Mark 1–16)

Ranked by combined doctrinal weight, frequency, and syncretism potential. Items 1–5 require human theologian review of every occurrence; items 6–10 require native speaker review at minimum; items 11–15 are monitored risks.

1. Ransom (λύτρον) / tetebasan vs. utang budi — Core passage (10:45). The single highest-stakes term in the curriculum: the direction of obligation (Christ pays FOR the many, not vice versa) runs directly against the dominant Javanese social-ethical instinct. Critical.
2. Servant/slave cluster (batur, juru lados) vs. kawula/abdi dalem — Core passage (10:42-45). A four-way lexical field where three of four candidate terms are excluded for doctrinal reasons; any drift toward kawula reopens the already-forbidden manunggaling kawula gusti risk. Critical.
3. Son of Man (Putraning Manungsa) vs. Son of God (Putrané Gusti Allah) conflation — Pervasive across chs. 2, 8-10, 13-14. The Messianic Secret doctrine depends on these remaining visibly distinct titles. Critical.
4. Kaslametan (salvation) vs. slametan ritual — Higher-frequency recurrence in Mark than in Romans (5, 6, 10, 13); the concrete, physical-rescue register of Mark’s healing narratives sits unusually close to slametan’s own this-worldly protective concerns. Critical.
5. Cross (kajeng salib) vs. tapa/tirakat ascetic self-mortification — Chs. 8, 10, 15. Disciples’ cross-bearing (8:34) is especially vulnerable to reinterpretation as a self-generated ascetic path to kasampurnan. Critical.
6. Rabbi/Rabboni address (Guru) vs. guru-murid mystical lineage — Newly identified in this analysis; occurs in the core passage’s immediate narrative context (10:35 ff. follows repeated “Guru” address) and at the Transfiguration (9:5) and betrayal (14:45). High.
7. King of the Jews (Ratuning tiyang Yahudi) vs. Ratu Adil folk-messianic expectation — Ch. 15. Structural narrative resemblance (hidden/mocked figure proven true king) risks folding Christ’s kingship into the Jayabaya prophetic tradition rather than the Davidic covenant. High.
8. “I am” theophany (6:50, 14:62) flattened to casual reassurance — Risk of losing the Exodus 3:14 echo entirely if rendered with no accompanying teaching note; especially acute at 14:62 where the high priest’s reaction (tearing robes) only makes sense if the theophanic weight is felt. High.
9. Nyawa/roh/sukma kejawen cosmology vs. psychē (life/soul given up) — Chs. 8, 10. Risk of Christ’s self-offering being heard as a detachable-essence transaction rather than a personal, historical, once-for-all act. High.
10. Panguwaos (authority) / panguwaosipun Gusti Allah (God’s power) vs. kasekten — Pervasive (chs. 1-3, 5-11). The single most frequently recurring risk by raw occurrence count in the whole book; every healing and exorcism narrative touches it. High.
11. Cup of suffering (tuwunging kasangsaran) vs. literal Last Supper cup — Chs. 10, 14. Risk of flattening the appointed-judgment metaphor into an ordinary vessel reference if the two senses are not distinguished by context notes. High.
12. Blood of the covenant (rah prajanjian) vs. ordinary ritual-meal blood imagery — Ch. 14. Requires explicit sacrificial/covenant framing (Exod 24:8; Jer 31:31) to avoid being heard as a merely symbolic communal meal gesture. Critical (per existing registry), reaffirmed here.
13. Body at the Last Supper (sarira/badan) — denominational sensitivity — Ch. 14. Not a syncretism risk per se, but a receiving-church doctrinal-sensitivity risk requiring theologian sign-off before Phase 2 begins. Critical.
14. High priest (Imam Agung/Besar) vs. Islamic imam — Chs. 14-15. An established, tolerated convention rather than a forbidden collision, but still warrants monitoring given the trial narrative’s antagonistic framing of the office. Medium-High.
15. Synagogue (sinagoge) vs. pasamuwan/masjid — Ch. 1 and recurring. Newly identified gap; moderate risk of silent substitution with either false-friend term if translators are not alert to the distinct OT-era institution it names. Medium.

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7. Recommendations for Phase 2 Readiness

1. Add the eight newly identified items from §3 and §4 (Talitha koum, Ephphatha, Eloi Eloi lama sabachthani, Hosanna, Golgotha, Rabbi/Rabboni, high priest, synagogue) to translation_memory.json and bible_term_registry.json before Phase 2 segment translation of Mark begins; the current Mark core glossary (08) did not yet include these.
2. Elevate the Rabbi/Rabboni-vs-Guru fencing note (§4.1) to a standing rule in the AI translation requirements document, since it directly touches the core passage’s narrative frame (Mark 10:35).
3. Confirm with the receiving church’s leadership the sarira/badan decision for Mark 14:22 (§4.9) before any Last Supper segment is translated at scale.
4. Intensify (do not merely inherit) the kaslametan/slametan translator-note requirement for Mark specifically, given its higher recurrence in physical-rescue narrative contexts than in Romans (§4.10).
5. Carry all doctrine risk tiers, review routing, and forbidden-substitution rules from the Romans baseline forward unchanged; this analysis introduces no new risk categories, only new terms and neighborhoods within the existing Critical/High/Medium/Low framework.