Semantic Analysis

Semantic Analysis: The Gospel of Mark (Koine Greek → Javanese)

PART A — CORE PASSAGE VERSE-BY-VERSE: Mark 10:35-45

This is the theological anchor of the curriculum: James and John’s request for glory, Jesus’ teaching that greatness in the Kingdom is found in servanthood, and the climactic statement of the ransom saying (v. 45), which is the Christological and soteriological center of the whole Gospel.

Mark 10:35

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
Teacher	Διδάσκαλε	Didaskale	one who instructs	rabbi, master-teacher, authoritative instructor	Teacher, Master, Rabbi	The disciples still address Jesus by an honorific human title, not yet fully grasping his divine Sonship — sets up dramatic irony with v.45	Guru (established Javanese usage for a respected teacher)	Low — but flag that “Guru” alone must not eclipse the fuller title “Gusti” used elsewhere; here it reflects the disciples’ limited understanding at this point in the narrative, so it should NOT be upgraded to “Gusti” in this verse
ask/request	αἰτήσωμέν	aitēsōmen	to ask, request, demand	request from a superior; can carry a note of presumption	ask, request	The brothers frame an open-ended, presumptuous request before stating it — narrative device highlighting misplaced ambition	nyuwun (krama, “to request/ask of a superior”)	Low

Mark 10:36

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

No new load-bearing theological term; Jesus’ question models pastoral discernment before granting requests. Reuses “Gusti Yesus” (established).

Mark 10:37

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
glory	δόξῃ	doxē	radiance, honor, splendor	divine glory; royal enthronement imagery; visible manifestation of majesty	glory, splendor, honor	James and John assume Jesus’ messianic glory will look like an earthly court appointment — right/left hand of an enthroned king — misreading the nature of his coming glory (which arrives through the cross)	kamulyan (baseline term, reused exactly)	High (reused Critical/High baseline term — risk here is narrower: readers may hear “kamulyan” and default to keraton court-seating imagery, which is precisely what the text is correcting, not endorsing)
sit at right/left hand	ἐκ δεξιῶν… ἐξ ἀριστερῶν… καθίσωμεν	ek dexiōn… ex aristerōn… kathisōmen	to sit at the right/left	positions of highest honor beside a monarch	to sit at the right hand, to sit at the left hand	Echoes ANE and OT throne-room protocol (cf. Ps 110:1); the brothers want co-regency in visible honor	lenggah ing tengen lan kiwa (to be seated at the right and left)	Medium — must not be rendered with specific Javanese court-protocol vocabulary (e.g., titles for palace officials) that would import literal keraton rank structures into the text

Mark 10:38

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
cup	ποτήριον	potērion	a drinking vessel	OT metaphor for one’s appointed portion — often divine wrath, judgment, or suffering (cf. Ps 75:8; Isa 51:17; Jer 25:15)	cup, portion, lot	Jesus’ “cup” is his coming suffering and death — the disciples’ request for glory is met with an invitation to share his suffering first	tuwunging kasangsaran (the cup of suffering) — literal object rendered tuwung, with the genitive phrase carrying the metaphor	High — a bare literal rendering (“cangkir/tuwung”) loses the OT judgment-and-suffering metaphor entirely; requires a translator note anchoring it to the Necessity of the Cross doctrine
baptism	βάπτισμα	baptisma	immersion, plunging	ritual water immersion (John’s baptism, Christian baptism); metaphorically, being overwhelmed/engulfed by suffering	baptism, immersion	Here baptisma is NOT water baptism but a metaphor for being engulfed in suffering and death, parallel to “cup”	baptis (transliterated loanword, established Indonesian-archipelago Christian usage) used metaphorically here as “kabaptis ing kasangsaran” (baptized/immersed in suffering)	High — every occurrence of “baptis” in Mark must be checked for sense (literal water rite in ch.1 vs. metaphorical suffering here); a translator note is required distinguishing the two senses so the metaphor is not flattened into literal water-rite language

Mark 10:39

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

Reuses cup/baptism terms from v.38. Theological note: Jesus confirms the brothers WILL share his suffering (James martyred, Acts 12:2; John endures exile/persecution per church tradition) — genuine discipleship inevitably shares in Christ’s sufferings, though not his atoning ransom (see v.45).

Mark 10:40

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
prepared	ἡτοίμασται	hētoimastai	to make ready beforehand	God’s sovereign, prior determination	prepared, appointed, ordained	Positions of honor in the Kingdom are not negotiable rewards Jesus dispenses on request but are fixed by the Father’s sovereign plan — ties to the Providence doctrine already documented in the Romans baseline	sampun kacawisaken (already prepared/made ready)	Medium — must retain personal, purposive divine preparation, not slide into “pesthi” (impersonal fate), exactly as the baseline Providence entry already warns

Mark 10:41

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
indignant	ἀγανακτεῖν	aganaktein	to be greatly displeased, incensed	anger arising from perceived unfairness or rivalry	indignant, angry, resentful	All twelve disciples, not just the two, are caught up in status-rivalry — sets up Jesus’ universal corrective teaching in vv.42-45	duka/gela (displeased, upset)	Low

Mark 10:42

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
rule over / lord it over	κατακυριεύουσιν	katakyrieuousin	to exercise dominating lordship over	domineering, exploitative rule; the verb is built on kyrios (lord) intensified negatively	lord it over, dominate, rule harshly	Jesus names the Gentile pattern of power as domineering — this is the negative foil against which Christ’s own servant-lordship (v.45) is defined	mrentah kanthi sewenang-wenang (rule high-handedly/domineeringly)	High — this verb shares the root kyrios/Gusti, but here describes corrupt worldly rulers; the Javanese rendering must NOT use the word “Gusti” for these rulers, since Gusti is reserved exclusively for Christ’s supreme Lordship per the baseline (High/Critical) Lordship of Christ entry — using it here would blur the very contrast the text draws
exercise authority over	κατεξουσιάζουσιν	katexousiazousin	to wield authority coercively	abusive or excessive exercise of power/rank	exercise authority, tyrannize	Parallel intensifier to katakyrieuousin, reinforcing the picture of coercive worldly greatness	ngesahaken panguwaos kanthi sewenang-wenang (exercise authority high-handedly)	High — must be distinguished from panguwaosipun Gusti Allah (God’s own power, baseline Critical term) and from legitimate delegated panguwaos (see ch.1); this is authority corrupted by self-interest, the opposite pole from divine authority

Mark 10:43

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
great	μέγας	megas	large, great in size or importance	greatness of status, rank, honor	great, important, first	Redefines “greatness” — not abolished as a category but relocated from domination to service	agung (great, honored)	Medium — must be paired carefully with the servant term below so “agung” is not read as still describing worldly rank
servant	διάκονος	diakonos	one who waits at table, attendant, minister	table-servant → any humble, active service rendered to others; NT technical sense: deacon/servant-minister	servant, minister, deacon	This is the Servanthood versus Worldly Greatness doctrine in its clearest statement: true greatness in the Kingdom IS servanthood, not a reward attached to it	juru lados (one who serves/attends) using the verb root ngladosi (to serve, krama register)	Critical — Javanese court culture has an entrenched, prestigious social role called abdi dalem (palace servant), a role that confers status and proximity to the king. Diakonos here must be rendered so it is NOT read as aspiring to that prestigious court-servant status; it names voluntary self-lowering for the sake of others, the opposite of status-seeking. A translator note distinguishing biblical servanthood from the honor-conferring abdi dalem role is required

Mark 10:44

Greek: “καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
first	πρῶτος	prōtos	first in order or rank	preeminence, highest status	first, chief, foremost	Intensifies v.43 — the desire to be “first” (exactly what James and John sought) is answered with total self-subordination	kang paling dhuwur/utama (the highest/foremost)	Low
slave / bondservant	δοῦλος	doulos	one owned by a master, a slave with no legal autonomy	the lowest social/legal status in Greco-Roman society; theologically, total self-surrender to Christ or to others	slave, bondservant, servant	The escalation from diakonos to doulos intensifies the reversal: not just serving, but total, status-erasing self-giving to all	batur (a humble household servant/bondservant)	Critical — the more obvious Javanese candidate, kawula, must be AVOIDED here. Kawula is the term for a subject/servant in the classic Javanese kawula-gusti relational cosmology, the very frame underlying the forbidden mystical-union concept manunggaling kawula gusti already flagged as Critical/forbidden for the Incarnation in the Romans baseline. Using kawula for “slave of all” here risks pulling the verse toward that mystical kawula-gusti framework rather than a concrete picture of humble, voluntary total service. Batur avoids that resonance while still conveying genuine low social status

Mark 10:45

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

This is the theological climax of the passage and one of the two or three most important verses in the entire Gospel for Christology and the doctrine of the atonement.

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Javanese rendering	Risk
Son of Man	ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	the son of the man/mankind	Mark’s most frequent Christological self-designation for Jesus; draws on Daniel 7:13-14 (a heavenly figure given everlasting dominion) while also carrying Jesus’ humble, hidden humanity — the term veils and reveals his identity simultaneously	Son of Man	This title uniquely fuses full humanity with divine authority and destiny — the very figure who has cosmic dominion (Dan 7) is the one who comes not to be served but to serve and to die. It is central to the Messianic Secret doctrine: Jesus’ preferred self-title throughout Mark, deliberately ambiguous until the cross clarifies it	Putraning Manungsa	Critical — must NOT be flattened to a merely generic phrase for “a human being” (which would erase the Daniel 7 divine-authority background), and must NOT be merged with Putrané Gusti Allah (baseline Critical term for the eternal, unique divine Sonship), which names a distinct though related truth. The two titles must remain distinguishable in Javanese exactly as they are distinguishable in Greek
came	ἦλθεν	ēlthen	came, arrived	simple past of “come”; in Mark’s Christology frequently marks the purpose-driven arrival of the Son of Man into the world (cf. 1:38; 2:17)	came, has come	Signals pre-existence and intentional mission, not a merely human figure’s rise to prominence	rawuh (came, krama/honorific register appropriate for divine action)	Medium
to be served / to serve	διακονηθῆναι … διακονῆσαι	diakonēthēnai … diakonēsai	to be served (passive) … to serve (active)	see διάκονος above; the paired infinitives create the central contrast of the whole passage	to be served / to serve	Jesus is the ultimate rebuttal to worldly patterns of greatness: the one being with unqualified right to be served instead serves — grounding the ethical instruction of vv.43-44 in Christ’s own action, not merely in a moral principle	kaladosan … ngladosi (to be served … to serve), same root as v.43’s juru lados	Critical — must retain the paired grammatical contrast in Javanese (a passive form contrasted with an active form) so that the rhetorical structure — the very thing that makes this a Christological claim and not just an ethical maxim — is not lost
to give	δοῦναι	dounai	to give	a deliberate, voluntary transfer/offering; here of one’s own life	to give, to offer up	The ransom is not something taken from Jesus by force but something he actively, voluntarily gives — essential to the doctrine of the Necessity of the Cross as a willing, purposive act, not an accident of history or a tragic defeat	masrahaken (to hand over/give up voluntarily, krama)	High
life / soul	τὴν ψυχὴν αὐτοῦ	tēn psychēn autou	his soul/life	the whole living self; can mean physical life, the inner self, or (in Hebraic background) one’s whole person/being offered in death	life, soul, self	Jesus gives his whole self in death — not merely his physical existence but his entire person, in the pattern of the Suffering Servant of Isaiah 53 who “poured out his soul” (Isa 53:12 LXX uses psychē)	nyawa	High — Javanese kejawen cosmology distinguishes nyawa (life-force), roh (spirit), and sukma (the soul/essence, sometimes believed capable of wandering or transferring). “Nyawa” alone risks being heard within that framework as a detachable life-force rather than the whole personal self Christ offers once, in his own historical death. A translator note anchoring nyawa here to the personal, once-for-all self-offering of Christ (not a transferable life-essence) is required
ransom	λύτρον	lytron	the price paid to redeem/free a slave, captive, or prisoner of war	a specific commercial/legal term for a redemption-price; the cognate verb lytroō = to redeem by paying such a price; strong Isaiah 53:10-12 background (LXX polloi/“many,” the Servant bearing sin “for many”)	ransom, redemption price	This is the doctrinal center of “The Ransom for Many”: Christ’s death is a price PAID, not a favor earned by the many nor a debt the many now owe him in return — it is an act of substitutionary liberation	tetebasan (a redemption-price; built on the verb nebus, “to redeem/buy back,” the ordinary Javanese term for redeeming a pawned or mortgaged item)	Critical — this is a NEW critical term for the Mark package, parallel in severity to the baseline’s treatment of grace. Two forbidden-substitution risks must be guarded: (1) The rendering must NOT be assimilated into utang budi (the reciprocal social debt of gratitude Javanese ethics obligates a person to repay) — the direction of obligation runs the opposite way: Christ pays FOR the many; the many do not thereby incur a repayable social debt to him, but are simply freed. (2) It must not be confused with kasekten (spiritual potency) as though the ransom were a magical transaction rather than a real, costly, historical payment of Christ’s own life. The redeeming-a-pawned-item cultural analogue (nebus) is retained deliberately because it usefully conveys “a price paid to release something held captive,” while the accompanying teaching note must block the utang-budi reading
for / in place of	ἀντὶ	anti	instead of, in the place of, in exchange for	substitutionary preposition — a strict “in place of,” not merely “on behalf of” (hyper)	for, instead of, in place of	Establishes substitution, not mere representation: Christ’s life is given in the place of the many, marking this as a specifically substitutionary atonement statement	kanggo nggenteni (in place of/instead of)	Critical — must not be softened to a merely general-benefit preposition (“kanggo,” for the sake of, alone); the substitutionary “in place of” sense must be explicit for the doctrine of the Necessity of the Cross to be preserved
many	πολλῶν	pollōn	many, a great number	in Isaiah 53 background, “the many” for whom the Servant bears guilt — inclusive of a vast, unspecified multitude, not a narrowly restricted small group nor, on the other hand, an explicit universal “all”	many, the many, a multitude	Echoes Isaiah 53:11-12 LXX directly; the scope is deliberately left as “many” rather than “all,” a point of long-standing doctrinal discussion (extent of the atonement) that must be preserved rather than resolved by the translation	tumrap kang kathah (for the many)	High — must not be silently expanded to “for all people” (kanggo sedaya tiyang) nor silently narrowed to “for a chosen few”; the term’s own scope (“many,” not “all,” not “a remnant”) must be preserved as in the source, with a translator note flagging the Isaiah 53 background for reviewers

PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK OF MARK

Chapter 1

New load-bearing terms:

gospel (εὐαγγέλιον, euangelion) — “the beginning of the gospel of Jesus Christ” (1:1). Reuse baseline Injil exactly. Contextual note: Mark opens by naming his entire book “gospel,” giving the term programmatic weight for the whole curriculum.
repentance (μετάνοια/μετανοέω, metanoia/metanoeō) — “repent, and believe in the gospel” (1:15). Literal: a change of mind/turning. Semantic range: moral-spiritual reorientation, not mere regret. Rendering: mratobat (to turn back/repent). Risk: Medium — must convey decisive turning toward God, not a generic feeling of remorse, and must be kept distinct from Islamic tobat, which is culturally adjacent but theologically framed around a different mediatorial structure; contextual anchoring to Christ is required.
baptism/baptize (βάπτισμα/βαπτίζω, baptisma/baptizō) — John’s baptism of repentance (1:4-9); Jesus’ own baptism, Spirit descending as dove, voice from heaven declaring Sonship. Rendering: baptis (transliterated, established loanword). Risk: Medium — this is the passage establishing the LITERAL water-rite sense of the term, against which the metaphorical suffering-sense in 10:38-39 must later be distinguished by translator note.
kingdom of God is at hand (ἤγγικεν ἡ βασιλεία τοῦ θεοῦ, ēggiken hē basileia tou theou, 1:15) — reuse baseline Kratoning Gusti Allah; new element is the verb ēggiken (has drawn near / is at hand). Rendering: wis cedhak. Risk: Medium-High — carries the “already/not yet” tension foundational to the Kingdom of God Breaking In doctrine; must not be rendered as a purely future “will come” nor a purely present “has fully arrived,” but as a genuine present nearness with a future consummation still awaited.
unclean spirit (πνεῦμα ἀκάθαρτον, pneuma akatharton, 1:23-26) — first exorcism narrative. Literal: unclean/defiled spirit. Semantic range: a personal, malevolent spiritual being opposed to God, distinct from the Holy Spirit and from ritual impurity. Rendering: roh reged. Risk: Critical — Javanese kejawen cosmology has an extensive taxonomy of unseen beings (dhemit, lelembut, memedi, tuyul) that are typically placated, avoided, or negotiated with through ritual rather than directly confronted and expelled by a superior spoken command. Mark’s exorcism narratives (present in nearly every chapter of the first half of the book) depict Jesus commanding these beings with absolute, effortless authority. NEVER use dhemit or lelembut (the same folk-spirit categories the baseline already forbids for the Holy Spirit) for these beings, since doing so would fold Mark’s exorcism accounts into the existing placate-or-avoid folk framework rather than presenting Christ’s unique, sovereign authority over them. “Roh reged” (built plainly from “spirit” + “unclean/defiled,” parallel in construction to Roh Suci) keeps the personal, spiritual, morally-opposed sense while resisting assimilation to the folk taxonomy.
authority (ἐξουσία, exousia, 1:22, 27) — “he taught them as one having authority, and not as the scribes.” Literal: the right/power to act. Semantic range: delegated or inherent right to command, distinct from mere force. Rendering: panguwaos. Risk: High — this is a new term needed across the whole Gospel (healing, forgiving sin, exorcism, teaching, over nature, and questioned at the temple in ch.11). Must be distinguished both from panguwaosipun Gusti Allah (God’s own power, baseline Critical term, reserved for God’s saving power) and from ordinary human/political rank; Jesus’ exousia is a personal share in divine authority exercised in a human, teaching, healing ministry.
heal (θεραπεύω/ἰάομαι, therapeuō/iaomai, throughout ch.1 and the whole book) — Rendering: nyarasaken (to make well/restore to health). Risk: High — Java has widespread traditional healing practice through dhukun (folk healer/diviner), already flagged in the baseline as distinct from the biblical nabi (prophet). Every healing narrative in Mark must be anchored to Christ’s own authoritative word/touch, not assimilated to dhukun mediation, spells, or herbal-spiritual remedies.

Chapter 2

Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου, 2:10, 28) — first appearance of this title, tied here explicitly to authority to forgive sins on earth. See full treatment under Mark 10:45 above; rendering Putraning Manungsa, Critical risk, carried consistently from this first occurrence.
forgiveness of sins (ἀφίημι/ἄφεσις ἁμαρτιῶν, aphiēmi/aphesis hamartiōn, 2:5-10) — reuse baseline dosa for sin; new element is the verb of forgiving. Rendering: ngapunten dosa (to forgive sin, krama). Risk: High — the scribes’ objection (“who can forgive sins but God alone?”) makes this a deity-of-Christ text; the Javanese rendering must retain the scandal that a human figure claims a divine prerogative, not soften it into ordinary interpersonal pardon.
Reuses: Gusti Yesus, Injil, panguwaos, roh reged are not re-introduced but appear consistently.

Chapter 3

blasphemy against the Holy Spirit (βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον, blasphēmia eis to Pneuma to Hagion, 3:28-29) — Literal: injurious/slanderous speech against; here, the unforgivable sin of attributing the Spirit’s work to an unclean spirit. Rendering: panyenyamah marang Roh Suci. Risk: Critical — must retain the unique, non-repeatable severity of this specific sin (attributing Christ’s Spirit-empowered exorcisms to Satan) rather than reading as ordinary irreverent speech; requires careful pastoral framing given the weight of this warning.
apostles/the Twelve (ἀπόστολοι, apostoloi, 3:14) — reuse baseline utusan exactly, consistent with the Romans-established rejection of rasul.
No new terms beyond these; roh reged, panguwaos, and Son of Man continue.

Chapter 4

parable (παραβολή, parabolē, throughout ch.4) — Literal: a placing-beside, a comparison. Semantic range: a short, often agrarian or domestic illustrative story carrying a hidden or layered spiritual meaning, deliberately concealing as much as revealing (4:11-12). Rendering: pasemon (an established Javanese term for a figurative or illustrative saying). Risk: Medium — Javanese literary and wayang tradition has its own rich tradition of moral tales and symbolic teaching (piwulang, pasemon in shadow-puppet contexts); the biblical parable must be anchored to the specific in-breaking Kingdom of God it illustrates, not absorbed into a generic wisdom-tale genre.
kingdom of God parables (4:26-32) reuse Kratoning Gusti Allah.
rebuke (ἐπιτιμάω, epitimaō, 4:39, “he… rebuked the wind”) — first of several “authority over nature” texts. Rendering: ndukani (to rebuke/reprimand sharply). Risk: Medium — same verb used elsewhere for rebuking demons (1:25; 9:25) and even Peter (8:33); consistency of rendering across these very different objects (wind, demon, disciple) should be preserved to let the reader notice Mark’s own deliberate parallel.
fear (φόβος/φοβέομαι, phobos/phobeomai, 4:40-41, “why are you afraid? Have you no faith?”) — first clear pairing of the Faith and Discipleship amid Fear doctrine. Rendering: ajrih (fear, respectful/krama register appropriate for addressing disciples’ response to divine power) contrasted with pitados (reused baseline term for faith). Risk: Medium — must preserve Jesus’ direct juxtaposition of fear against faith as two competing responses to his authority over nature, not two unrelated emotional states.

Chapter 5

legion (λεγιών, legiōn, 5:9) — transliterated Roman military unit-name used as the demon’s self-identification. Rendering: legiun (transliteration). Risk: Low, but note theological weight: the name signals overwhelming multiplicity and (given Roman occupation) a politically loaded image of oppressive foreign power, subdued instantly by Christ’s authority.
raising the dead / restore to life (distinct from resurrection proper) (ἐγείρω, egeirō, 5:41-42, Jairus’s daughter) — Rendering: nguripaken maneh (to bring back to life). Risk: High — this term must be kept visibly distinct from the baseline’s wungu saka pati, which is reserved exclusively for Christ’s own unique, once-for-all bodily resurrection (see ch.16 below and the Romans baseline Critical entry). Jairus’s daughter is restored to ordinary mortal life and will die again; Christ’s resurrection is qualitatively different (a body raised to imperishable, eternal life, never to die again). A translator note enforcing this distinction is required at every occurrence of a resuscitation narrative (also relevant to Mark’s broader passion/resurrection theology, though the Lazarus account itself is not in Mark).
faith (πίστις, pistis, 5:34, “your faith has made you well”) — reuse baseline pitados. Note: functions here as trust expressed through bold, culturally risky action (a ritually unclean woman touching Jesus publicly) — ties Faith and Discipleship amid Fear doctrine to willingness to act despite social risk.

Chapter 6

sending of the Twelve (ἀποστέλλω, apostellō, 6:7) — verb cognate with utusan (baseline). No new noun needed; reuse.
prophet without honor (προφήτης, prophētēs, 6:4) — reuse baseline nabi.
“it is I” / take heart (ἐγώ εἰμι, egō eimi, 6:50, walking on water) — Literal: “I am.” Semantic range: an ordinary self-identification formula in Greek, but placed here (as later at 14:62) in a theophany-echoing context (walking on the sea, calming the storm — both OT divine prerogatives, e.g., Job 9:8; Ps 107:29) that invites hearing an echo of the divine Name revealed at Exodus 3:14 (“I AM”). Rendering: Iki Aku, aja wedi (It is I, do not be afraid). Risk: Critical — the rendering must preserve BOTH the surface, reassuring sense (“it’s me, don’t be afraid”) AND leave room, through surrounding teaching notes, for the deeper theophanic resonance Mark intends; flattening it to a merely casual “it’s just me” loses the deliberate ambiguity that is characteristic of Mark’s Messianic Secret technique.
compassion (σπλαγχνίζομαι, splagchnizomai, 6:34, feeding the 5000) — Rendering: melasi/kawelasan (to have compassion/pity). Risk: Low-Medium.

Chapter 7

tradition of men (παράδοσις τῶν ἀνθρώπων, paradosis tōn anthrōpōn, 7:8) vs. commandment of God (ἐντολή τοῦ θεοῦ, entolē tou theou) — Rendering: adat-tata-carane manungsa vs. pepakenipun Gusti Allah. Risk: Medium — this contrast (inherited human custom vs. God’s own command) has direct cultural resonance where adat (customary law/practice) carries strong social authority in Javanese life; the text’s point is that adat, however venerable, cannot be placed above God’s revealed command, a point requiring careful, respectful framing rather than blanket dismissal of custom as such.
clean/unclean (in the dietary/ritual sense) (καθαρός/κοινός, katharos/koinos, 7:15-23) — Rendering: resik/reged sacara agami (ritually clean/unclean). Risk: Medium — must be distinguished from suci (baseline term for moral/relational holiness); Jesus’ teaching here relocates uncleanness from external ritual categories to the internal moral condition of the heart, a point that must not be lost by conflating this term with suci/dosa vocabulary already anchored elsewhere.
Corban (κορβᾶν, korban, 7:11) — a vow dedicating resources to God, used here as a pretext to avoid honoring parents. Rendering: transliterated Korban, with explanatory gloss. Risk: Medium.
Syrophoenician woman’s faith (7:24-30) — reuse pitados; contextual note: extends faith and Kingdom access to a Gentile woman, anticipating the Unity of Jews and Gentiles doctrine already documented in the Romans baseline.

Chapter 8

Christ / Messiah (ὁ Χριστός, ho Christos, 8:29, Peter’s confession) — reuse baseline Sang Mesias exactly; NEVER Satrio Piningit, per baseline prohibition.
rebuke (ἐπιτιμάω, epitimaō, 8:32-33, Jesus rebukes Peter) — reuse rendering from ch.4, ndukani; note the same verb used for Peter here as for the storm and demons — Mark deliberately places Peter’s resistance to the cross in the same category as forces Jesus must overrule.
cross (σταυρός, stauros, 8:34, “take up his cross and follow me”) — Literal: a wooden execution stake/beam. Semantic range: Roman instrument of state execution, associated with extreme public shame and criminality; in NT usage becomes the specific and necessary means of Christ’s atoning death and the paradigm for costly discipleship. Rendering: kajeng salib (established Javanese/Indonesian-archipelago Christian rendering, “salib” being the standard transliterated term for “cross,” “kajeng” specifying the wooden beam). Risk: Critical — this is the central term for the Necessity of the Cross doctrine. Must not be reduced to a general symbol of hardship or misfortune, and must NOT be assimilated to Javanese ascetic self-mortification practice (tapa, tirakat — disciplined suffering undertaken to attain spiritual power or perfection, kasampurnan, already flagged in the baseline). Christ’s cross is a unique, historical, necessary atoning event (cf. Mark 10:45’s ransom), and the disciple’s “cross” in 8:34 is costly self-denying obedience modeled on it, not a self-generated ascetic path to spiritual attainment.
deny himself / follow (ἀπαρνέομαι/ἀκολουθέω, aparneomai/akoloutheō, 8:34) — Rendering: nyingkur awake dhewe (deny/renounce oneself) and ndherek (to follow/accompany, krama). Risk: Medium-High — “ndherek” is the established polite verb for accompanying a superior; must be anchored explicitly to following Christ specifically (as the baseline requires for pitados’ object), not left as generic discipleship-to-any-teacher.
disciple (μαθητής, mathētēs, used throughout the book from ch.1 on but load-bearing here given the discipleship teaching) — Rendering: sakabat (the established Javanese Bible term for Christ’s followers). Risk: Medium — must be distinguished from a generic murid (student/pupil in an ordinary teacher-student relationship, including the guru-murid mystical-lineage transmission already flagged as a risk in the Romans baseline’s Inspiration of Scripture entry); sakabat conveys committed, costly, called discipleship to Christ specifically.

Chapter 9

transfiguration/glory (μεταμορφόω, metamorphoō, and δόξα, doxa, 9:2-8) — reuse baseline kamulyan. New verb: metamorphoō, literal “changed in form.” Rendering: kaganti rupane (his appearance was changed). Risk: Medium — must not be rendered with any term suggestive of the Javanese wayang motif of a deity or spirit temporarily taking on a human or altered appearance (already flagged in the baseline’s Humanity of Christ doctrine note); this is a momentary unveiling of Christ’s own inherent, permanent divine glory, not a deity’s episodic manifestation.
“Listen to him” (ἀκούετε αὐτοῦ, akouete autou, 9:7) — the Father’s command from the cloud. Rendering: rungokna Panjenenganipun. Risk: High — echoes Deut 18:15’s promised prophet; must retain the divine authority behind the command, not read as simple advice.
No new term for “who is the greatest” dispute (9:33-37); reuses servanthood vocabulary to be fully developed in ch.10 (diakonos/juru lados).

Chapter 10

Verses 35-45 receive full verse-by-verse treatment in Part A above. This section covers the remainder of the chapter.

divorce/one flesh (10:1-12) — no new Critical/High doctrinal term for this curriculum’s scope; standard marriage vocabulary, Low risk, not further expanded here.
let the children come (10:13-16) — Kratoning Gusti Allah reused; childlike receptivity to the Kingdom.
rich man / eternal life (ζωὴ αἰώνιος, zōē aiōnios, 10:17, 30) — Rendering: gesang langgeng (everlasting life). Risk: Medium — distinguished from the psychē (“nyawa”/life) discussion in v.45; zōē aiōnios is the future, resurrection-secured, unending life granted through Christ, not the “life” (psychē) Christ gives up in death; the two related-but-distinct terms should not be merged in Javanese.
Son of David (υἱὸς Δαυίδ, huios Dauid, 10:47-48, Bartimaeus) — reuse baseline Dawud; new compound: Putrane Dawud. Risk: High — directly invokes the Davidic Covenant doctrine already documented as High risk in the Romans baseline; Bartimaeus’s cry is a public messianic confession, not a mere honorific.

Chapter 11

Hosanna / Blessed is he who comes in the name of the Lord (11:9-10) — Gusti reused per baseline (exclusive Lordship); “Hosanna” transliterated Hosana. Risk: Medium — the crowd’s acclamation is a genuine, if incomplete, messianic recognition; must not be flattened into a generic festival greeting.
authority (ἐξουσία, exousia, 11:28-33, temple authorities question Jesus’ authority) — reuse panguwaos from ch.1; here explicitly contested by religious authorities, reinforcing the term’s importance across the whole book.
house of prayer / den of robbers (11:17) — cleansing of the temple; no new Critical term, standard vocabulary; contextual note on Jesus’ authority over the temple institution itself.
withered fig tree (11:12-14, 20-21) — authority over nature/creation continued from ch.4-6; reuses ndukani-adjacent cursing vocabulary; no new glossary term required.

Chapter 12

parable of the tenants / rejected stone (κεφαλὴ γωνίας, kephalē gōnias, 12:10) — Literal: head of the corner. Semantic range: the load-bearing cornerstone of a building, a messianic image from Psalm 118:22. Rendering: watu pojok (corner stone). Risk: Medium — must retain the reversal imagery (the stone builders rejected becomes the very cornerstone) as a direct messianic claim about Jesus’ rejection and vindication, tying together the Necessity of the Cross and the Resurrection doctrines.
greatest commandment / love (ἀγαπάω/ἀγάπη, agapaō/agapē, 12:28-34, “love the Lord your God… love your neighbor”) — Rendering: tresna/katresnan (using the root already present in the Romans baseline’s Providence entry, “kang kebak katresnan”). Risk: High — must be anchored as a whole-hearted, covenantal, self-giving devotion to God and neighbor, not softened into ordinary affection, nor confused with the reciprocal social-obligation logic of utang budi already flagged as a Critical risk elsewhere in the baseline; biblical love here is not a debt owed in exchange for favor received but a command flowing from covenant relationship.
resurrection (ἀνάστασις, anastasis, 12:18-27, Sadducees deny the resurrection) — reuse baseline wungu saka pati. Contextual note: this passage is a direct doctrinal debate about the reality of resurrection itself, making it a load-bearing occurrence, not merely descriptive.

Chapter 13

gospel preached to all nations (13:10) — reuse Injil/pekabaran Injil (baseline Mission terms).
elect/chosen (ἐκλεκτούς, eklektous, 13:20, 22, 27) — reuse the conceptual rendering already established in the baseline’s Election entry, pepilihanipun Gusti Allah, adapted here as para pinilihipun Gusti Allah (those chosen by God). Risk: High — must retain God’s sovereign, personal choosing (consistent with the baseline’s rejection of impersonal fate/wahyu) as the ones preserved through end-time tribulation.
watch/be alert (γρηγορέω, grēgoreō, 13:33-37) — Rendering: tansah waspada/tumemen (be constantly watchful/alert). Risk: Medium — ties directly to the Faith and Discipleship amid Fear doctrine: watchfulness is a posture of confident readiness, not anxious fear, while awaiting the Son of Man’s return.
Son of Man coming in glory (13:26) — reuse Putraning Manungsa + kamulyan, both already established; here in explicit eschatological, Daniel 7 fulfillment mode.

Chapter 14

covenant/blood of the covenant (τὸ αἷμα… τῆς διαθήκης, to haima… tēs diathēkēs, 14:24) — reuse baseline prajanjian; new compound with rah (blood). Rendering: rah prajanjian (blood of the covenant). Risk: Critical — directly ties the Last Supper to the ransom/atonement theology of 10:45 and to the Davidic/new covenant background; must retain the sacrificial, covenant-sealing sense (echoing Exodus 24:8 and Jeremiah 31:31) and not be reduced to a merely symbolic remembrance detached from atoning significance.
body (τὸ σῶμά μου, to sōma mou, 14:22, “this is my body”) — Rendering: sarira kula (my body, humble/krama self-reference appropriate in Christ’s own speech as rendered for a formal register) or badan kula. Risk: Critical — requires careful pastoral/doctrinal framing to avoid either (a) crude literalism that invites confusion, or (b) an over-hasty reduction to “just a symbol” that removes all weight from the words; Phase 2 must flag this for theologian review per denominational Eucharistic theology commitments of the receiving church tradition.
betrayed/handed over (παραδίδωμι, paradidōmi, 14:10-11, 18, 21, 41-44) — Literal: to hand over, deliver up. Semantic range: used both of Judas’s treacherous action and, elsewhere in the NT, of the Father’s/Jesus’ own purposive “handing over” of the Son for salvation (cf. Rom 8:32, already in the baseline’s Providence orbit). Rendering: diulungaken (handed over/betrayed). Risk: High — Mark deliberately uses the same verb for human treachery and divine purpose operating together (cf. 14:21, “the Son of Man goes as it is written of him,” even as he is “betrayed”); this double register (human sin, divine sovereign plan) must not be collapsed into only one sense.
Gethsemane / Abba, Father (14:36) — reuse baseline Abba/Rama exactly, consistent with the Romans package’s established Adoption/Father doctrine handling.
new wine / kingdom of God (14:25) — reuse Kratoning Gusti Allah.

Chapter 15

cross/crucified (σταυρός/σταυρόω, stauros/stauroō, throughout ch.15) — reuse kajeng salib established in ch.8, now in its literal historical fulfillment. Risk remains Critical; this chapter is the doctrinal center of the Necessity of the Cross.
King of the Jews (ὁ βασιλεὺς τῶν Ἰουδαίων, ho basileus tōn Ioudaiōn, 15:2, 9, 12, 18, 26, 32) — Rendering: Ratuning tiyang Yahudi, drawing on the same royal-kingdom conceptual field as Kratoning Gusti Allah. Risk: High — the title is used mockingly by Roman soldiers and religious leaders, yet the Gospel intends it as ironically and profoundly true; the Javanese rendering must preserve this dramatic irony (a title of scorn that is, in fact, the deepest truth of the scene) without either overplaying the irony into comedy or underplaying it into a flat historical detail.
forsaken (ἐγκαταλείπω, egkataleipō, 15:34, “My God, my God, why have you forsaken me?”) — Literal: to abandon, leave behind, desert. Rendering: ditilar (forsaken/abandoned). Risk: High — must convey the full weight of Christ’s cry of dereliction (quoting Psalm 22:1) as a real experience of abandonment endured while bearing sin, essential to the Necessity of the Cross doctrine, not softened into mere sorrow or rhetorical lament.
torn (σχίζω, schizō, 15:38, temple curtain torn in two) — Rendering: suwek (torn). Risk: Medium — signals opened access to God’s presence through Christ’s death; should be noted in teaching material even though the bare vocabulary item carries modest translation risk on its own.
Son of God (centurion’s confession, 15:39, “Truly this man was the Son of God”) — reuse baseline Putrané Gusti Allah exactly. Risk: Critical (per baseline) — climactic confession from an unexpected Gentile source, paralleling Peter’s confession in ch.8 and reinforcing the Deity/Sonship of Christ doctrine at the cross itself.

Chapter 16

resurrection/risen (ἀνέστη/ἠγέρθη, anestē/ēgerthē, 16:6, “He is not here; he has risen”) — reuse baseline wungu saka pati exactly, and reuse the Critical risk profile and forbidden-substitution rule from the baseline (NEVER titisan or reinkarnasi). This is the culminating, historically decisive fulfillment of every earlier resurrection reference and prediction in the book (8:31; 9:9, 31; 10:34) and must be rendered with full consistency to those earlier occurrences and to the Romans baseline’s own resurrection-of-Christ entry.
do not be afraid (16:6, 8) — reuse ajrih/fear vocabulary from ch.4; final resolution of the Faith and Discipleship amid Fear doctrine — fear meets its answer in the reality of the resurrection.
preach the gospel to all creation (16:15, in the longer ending) — reuse Injil/pekabaran Injil. Risk: Medium — consistent with the Mission to the Nations doctrine already documented in the Romans baseline.

This document is the Phase 1 Step 1 semantic foundation for the Mark curriculum. Every term proposed here as new must be added to an updated translation_memory.json and bible_term_registry.json before Phase 2 segment translation begins, per the enforcement procedure specified in 12_ai_translation_requirements.md.

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.