Linguistic Gap Analysis
Mark — Linguistic Gap Analysis (Konkani)
Purpose and Method
This document executes Phase 1 Step 8 for the Mark curriculum: it identifies where established Konkani Bible vocabulary is sufficient, where it is missing, and where it is crowded by competing semantic neighbors drawn from Goan Hindu devotional practice, folk religion, or the Goan Catholic Romi Konkani tradition. It builds directly on analysis/08_core_glossary.md and the Mark-updated bible_term_registry.json, and it does not contradict any established baseline (Romans) rendering. Every recommendation below assumes the baseline’s forbidden-substitution list remains in force unchanged.
The eight curriculum doctrines and the core passage (Mark 10:35-45 — James and John’s request, the cup, worldly domination vs. servanthood, and the ransom saying) are used as the organizing spine.
Section 1 — Doctrine Vocabulary Matrix
| Doctrine | Available Konkani Terms | Weaknesses / Risks | Recommended Strategy |
|---|---|---|---|
| 1. Jesus as the Suffering Servant and Son of God | देवाचो पुत्र (Critical), मनशाचो पुत्र (Critical), मोगाळ पुत्र (Critical), दुख सोसप (High), दास (High) | (a) मनशाचो पुत्र’s literal components (“man’s son”) invite a purely humanizing misreading, losing the Daniel 7 authority sense. (b) The paradigm of a suffering-then-vindicated divine figure has no real analogue in regional devotional literature, where avatars typically act from a position of unchallenged power (Mahalasa’s Mohini form defeats demons; she is never depicted in defeat). (c) दास overlaps with bhakti devotional self-designation. | Always gloss मनशाचो पुत्र at first heavy doctrinal occurrence (2:10, 8:31, 10:45, 14:62) with a short apposition noting both authority (Daniel 7) and suffering (Isaiah 53) senses are fused in one title. Keep दास anchored to this passage’s “slave of all” sense (10:44), never presented as devotional self-abasement alone. |
| 2. The Kingdom of God Breaking In | देवाचें राज्य (Medium), रहस्य (Medium), दृष्टांत (Medium), जुदेव लोकांचो राजा (High, ironic) | (a) राज्य carries ordinary political-kingdom sense first; the “already breaking in / not yet consummated” tension (1:15 vs. 13:26) is not lexically marked and can collapse into a single flat sense. (b) Direct lexical proximity to जुदेव लोकांचो राजा (ch. 15’s mockery) risks readers conflating God’s reign with a contested earthly throne — a live sensitivity given Goa’s own colonial history. | Use देवाचें राज्य uniformly; supply a recurring translator/teacher note distinguishing present in-breaking (1:15, 4:26-32) from future consummation (9:1, 13:26, 14:25) rather than inventing two separate Konkani terms, which would break cross-reference consistency with the Romans baseline. |
| 3. Faith and Discipleship amid Fear | विश्वास (High), फाटीफुडें येवप (High), नाकारप (High), हांव विश्वास दवरतां…(High) | Gap: no baseline or Mark-registry term yet exists for “fear” (φόβος/φοβέομαι) or for the recurring Markan “awe/astonishment” reaction (θαμβέομαι, ἐκθαμβέομαι, ἐξίστημι) — see Section 2 below. This is a structural problem: the doctrine’s own title names “fear,” yet no term is fixed. | Adopt two distinct new terms (see Section 2, items 1-2) so that disciples’ culpable, faith-undermining terror (4:40, 14:66-72) is lexically distinguishable from reverent awe at divine action (4:41, 9:6, 16:8), preventing a single flattening term from doing both jobs. |
| 4. The Necessity of the Cross | क्रूस/क्रूसार मारप (Critical), दुख सोसप (High), खंडणी (Critical), बऱ्याक बदल्यान/खातीर (Critical), आपलो जीव दिवप (Critical), करारेचें रगत (Critical), forsaken-cry (Critical) | (a) क्रूस risks softening into metaphor (“bear your cross” idiom) if not anchored to the literal execution narrative in ch. 15. (b) रगत risks assimilation to Shakta-tradition ritual blood-offering (Shantadurga/Mahalasa temple practice). | Maintain literal historicity throughout ch. 14-15; mandatory theologian review at every occurrence per the doctrine risk registry’s routing rules; every रगत occurrence must carry the standing translator note distinguishing Christ’s unique self-offering from repeated ritual sacrifice. |
| 5. Servanthood versus Worldly Greatness | दास (High), सेवक (Medium), जबरीन धनीपण चलोवप (Medium-High), जबरीन अधिकार चलोवप (Medium-High) | The दास/सेवक distinction is fine-grained and easily lost if a translator defaults to one term for convenience; both terms also sit close to प्रभू’s root and अधिकार’s root respectively in the two “worldly counterfeit” compounds, risking accidental conflation of Christ’s true Lordship/authority with its abusive worldly parody. | Enforce the दास (total self-giving, 10:44) / सेवक (functional dignified service, 10:43) distinction as non-negotiable within this doctrine; require a standing translator note wherever जबरीन धनीपण चलोवप or जबरीन अधिकार चलोवप appear, explicitly stating “not to be confused with प्रभू / अधिकार.” |
| 6. The Messianic Secret | सक्त ताकीद दिवप (High), मुगो रावप (Medium), हांव आसा (Critical), मसीहा/ख्रिस्त convention (Critical) | The motif is diffuse (occurs from 1:25 to 9:9) and depends entirely on lexical consistency rather than any single hard collision; the real risk is drift — different translators rendering the same Greek verb-family with different Konkani phrasings across chapters, which would erase the reader’s ability to notice the pattern. | Fix सक्त ताकीद दिवप and मुगो रावप as closed, non-substitutable phrases for their respective verb-families across the whole book; include a standing note at first occurrence (1:25) explaining the motif’s narrative function, so later occurrences do not require re-justification. |
| 7. Jesus’ Authority over Sickness, Sin, and Nature | अधिकार (High), अशुद्ध आत्मा/भूत (High), शुद्ध करप/कुष्ठरोग (Medium), तारण/बरें करप/सुटका (Critical), उठावप (Medium) | भूत is the live, everyday word Goan mantriks (folk exorcist-healers) use for possessing spirits; अधिकार risks being read as a mantrik’s ritually-acquired power rather than inherent divine authority; तारण/बरें करप/सुटका requires a real judgment call at every occurrence, with material consequences if judged wrong (esp. the ironic 15:31). | Require a standing note at first exorcism narrative (1:23-27) distinguishing Christ’s unique, decisive, once-and-for-all defeat of भूत from any ongoing mantrik ritual repertoire. Apply the save_heal_sozo per-occurrence decision rule from the registry strictly; flag 15:31 for mandatory theologian review given its ironic, doctrinally-loaded use. |
| 8. The Ransom for Many | खंडणी (Critical), बऱ्याक बदल्यान/खातीर (Critical), आपलो जीव दिवप (Critical), करारेचें रगत (Critical) | खंडणी’s ordinary secular sense (a kidnap-ransom paid to a captor) can mislead readers into asking “paid to whom?” if the theological reframe is omitted; ἀντί’s substitutionary force (“instead of”) is easy to flatten into a merely beneficial “for” (हितासाठी-style weakening). | Mandatory paired footnote at 10:45 clarifying the ransom is paid to God, on humanity’s behalf — not to a captor; render ἀντί/ὑπέρ with the two Mark-glossary phrases exactly as fixed (बऱ्याक बदल्यान at 10:45; बऱ्याक खातीर at 14:24) and cross-reference the two verses to each other in every teaching note. |
Section 2 — Missing Vocabulary
Mark introduces recurring motifs that the Romans-derived baseline has no occasion to cover. The following gaps are not yet resolved in the Mark-updated bible_term_registry.json and should be filled before Phase 2 segment translation begins.
| # | English concept | Greek | Frequency/Key refs | Why it matters | Proposed Konkani | Risk |
|---|---|---|---|---|---|---|
| 1 | Fear (culpable, faith-undermining) | φοβέομαι / φόβος | 4:40-41, 5:33, 5:36, 6:50, 9:32, 10:32, 16:8 | Names the disciples’ recurring failure mode; directly names the curriculum doctrine “Faith and Discipleship amid Fear.” No fixed term exists yet. | भय / भीत | High |
| 2 | Awe / astonishment (at divine action) | θαμβέομαι / ἐκθαμβέομαι / ἐξίστημι | 1:27, 2:12, 4:41, 5:42, 6:51, 9:6, 9:15, 10:24, 10:32, 16:8 | Distinct reaction from #1: wonder at witnessing divine power, not fearful unbelief. Conflating the two would blur a deliberate Markan pattern (fear of unbelief vs. awe at revelation). | अचंबो / आदर्य | Medium |
| 3 | Hardness of heart | πώρωσις (τῆς καρδίας) | 3:5, 6:52, 8:17, 10:5 | Recurring diagnostic term for spiritual blindness/resistance, tightly linked to the Messianic Secret’s “seeing but not perceiving” motif (4:12, 8:18, citing Isaiah 6:9-10). Needs a term that reads as spiritual/relational obstinacy, not physical/medical hardness. | काळजाची कठीणता | Medium-High |
| 4 | Seeing/hearing without perceiving (Isaiah 6 citation) | βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν | 4:12, 8:18 | Directly grounds the Messianic Secret doctrine’s “reveal to the receptive / conceal from the resistant” logic (cf. glossary #10, “mystery of the kingdom”). | पळेता पूण दिसना, आयकता पूण समजना | High |
| 5 | Greatest / least (kingdom-reversal idiom) | μείζων / ἔσχατος / πρῶτος | 9:34-35, 10:31, 10:43-44 | Core to “Servanthood versus Worldly Greatness”; needs consistent comparative vocabulary so the reversal (“whoever would be first must be last”) reads as a deliberate paradox, not an incidental comparison. | व्हड (greatest) / शेवटलो (last) / पयलो (first) | Medium |
| 6 | Child-likeness (receiving the kingdom) | ὡς παιδίον | 10:14-15 | Distinctive Kingdom-reception image; risk of reading as mere sentimentality about children rather than a posture of dependent trust required to enter the kingdom at all. | भुरग्यासारकें (राज्य आपणावप) | Medium |
| 7 | Immediately (Markan style marker) | εὐθύς | throughout (over 40x) | Not doctrinal, but a distinctive Markan stylistic-theological marker of urgency in the in-breaking kingdom narrative; worth a stated house style so translators do not randomly vary it. | ताबडतोब | Low |
| 8 | Sacrifice (as ritual category, for contrast) | θυσία (implied background to covenant-blood language) | background to 14:24 | Not itself a Mark term, but needed as a contrast concept when teaching against Shakta ritual-sacrifice collision around करारेचें रगत; currently no fixed Konkani gloss term for “ritual animal sacrifice” is documented for use in teacher-facing contrast notes. | यज्ञ / बली (contrast-only, teacher notes; never applied to Christ’s self-offering) | Medium (teacher-note use only) |
Recommendation: items 1, 2, 3, and 4 should be formally added to the Mark bible_term_registry.json before Phase 2 begins, since they are doctrinally load-bearing (items 1 and 3-4 tie directly to named curriculum doctrines) rather than merely stylistic. Items 5-6 should be added with Medium risk. Item 7 may remain a documented house-style choice rather than a formal glossary entry. Item 8 is a contrast-only teaching term and should never be applied to Christ’s death itself.
Section 3 — Crowded Semantic Neighborhoods Requiring Fencing
Several Konkani semantic fields contain multiple near-synonyms drawn from different registers (Bible-translation tradition, Goan Hindu devotional/temple practice, Goan folk religion, Romi Konkani Catholic tradition). Each needs an explicit “fence” — a documented boundary preventing terms from bleeding into one another.
3.1 Salvation / Healing / Rescue Cluster
Members: तारण (Critical, soteriological) · बरें करप (healing) · सुटका (rescue) · मुक्ती (forbidden) · मोक्ष (forbidden) Collision risk: Mark deliberately exploits Greek σῴζω’s dual healing/salvation sense (5:34, 10:26, 10:52, ironically at 15:31). A careless translator could either (a) over-use तारण for ordinary healing narratives, inflating every miracle into an explicit salvation claim, or (b) under-use it and flatten 10:26’s “who then can be saved?” into a mere health question. Fence: तारण reserved for explicit soteriological sense; बरें करप/सुटका for narrative healing/rescue; 15:31’s ironic double-meaning requires a mandatory footnote precisely because both senses are simultaneously active there. मुक्ती and मोक्ष remain absolutely forbidden in every sense, per baseline.
3.2 Lord / Servant / Master Cluster
Members: प्रभू (Critical, exclusive Lordship) · दास (High, total self-giving) · सेवक (Medium, functional service) · जबरीन धनीपण चलोवप (Medium-High, worldly domination) · जबरीन अधिकार चलोवप (Medium-High, worldly authority-abuse) · गुरू (excluded, per baseline) Collision risk: Mark 10:42-45 places four of these five terms within four consecutive verses, deliberately contrasting worldly and Christlike patterns of lordship/service using shared roots (प्रभू ↔ धनीपण; अधिकार ↔ अधिकार चलोवप). If the fence is not explicit, readers may read the domineering compounds as simply describing Jesus’ own lordship/authority rather than its corrupted counterfeit. Fence: A standing translator note at 10:42 must state explicitly that जबरीन धनीपण चलोवप and जबरीन अधिकार चलोवप name the worldly counterfeit, never Christ’s own Lordship or authority; गुरू remains categorically excluded from all five, per baseline’s guru-disciple caution.
3.3 Spirit-Being Cluster
Members: पवित्र आत्मा (Critical, personal third Person) · अशुद्ध आत्मा / भूत (High, personal evil being) · पिशाच (rejected — folk-belief overlap) · ब्रह्म / परमात्मा (forbidden) Collision risk: भूत is Goa’s living, everyday word for a possessing spirit addressed by folk mantriks; readers may assimilate Gospel exorcism narratives into an existing folk-exorcism framework rather than reading them as unique demonstrations of Christ’s authority. Fence: Standing note at first exorcism (1:23-27) explicitly distinguishing Christ’s unique, decisive, once-and-for-all authority from any ongoing local mantrik ritual practice. पवित्र आत्मा and भूत/अशुद्ध आत्मा must never share modifying vocabulary (e.g., both being called “आत्मा” alone without qualifier in a given segment is a flaggable ambiguity).
3.4 Transformation / Manifestation Cluster
Members: रूपांतरण (Critical, Transfiguration — unveiling of pre-existing glory) · देहधारण (Critical, baseline Incarnation — permanent assumption of human nature) · अवतार (forbidden for both) Collision risk: Mark 9:2-8’s Transfiguration is the single most concrete collision point in the book with Goa’s own temple tradition (Mahalasa Narayani’s Mohini-avatar narrative at Mardol). Both रूपांतरण and देहधारण must be fenced against अवतार, but they must also be fenced against each other, since they name two different events (temporary unveiling vs. permanent assumption). Fence: रूपांतरण = one-time visible unveiling of glory Christ already possessed, not a change of nature, not repeatable; देहधारण = permanent taking of human nature at the incarnation (background doctrine, not directly narrated in Mark but presupposed). Mandatory theologian review at 9:2-8, matching baseline’s incarnation-review level exactly.
3.5 Sacrifice / Blood Cluster
Members: रगत (blood, new) · करारेचें रगत (Critical, covenant blood) · यज्ञ / बली (teacher-contrast only, not applied to Christ) Collision risk: Goa’s Shakta-tradition temple practice (Shantadurga, Mahalasa) includes animal-sacrifice ritual associated with blood offerings; करारेचें रगत at the Last Supper (14:24) sits directly adjacent to this cultural field. Fence: करारेचें रगत always paired with a note distinguishing Christ’s unique, once-for-all self-offering from repeated ritual blood sacrifice; यज्ञ/बली used only in teacher-facing contrast material, never as a rendering choice for the biblical text itself.
3.6 Authority / Power Cluster
Members: अधिकार (High, inherent divine authority) · देवाचें सामर्थ्य (High, baseline — divine power) · शक्ती (forbidden) · सिद्धी (occult/tantric siddhi-power, folk category) Collision risk: Mark is unusually dense in miracle narrative (relative to Romans), multiplying opportunities for translator fatigue to produce an accidental शक्ती slip; अधिकार could also be conflated with सिद्धी, a folk/tantric category of acquired supernatural ability through ascetic practice. Fence: अधिकार = inherent, not acquired; सामर्थ्य = displayed divine power/might; both are categorically distinguished from सिद्धी (acquired occult ability) and from शक्ती (forbidden, Shakta-goddess association). Given the high frequency of miracle narrative in Mark, this fence should be repeated at each major review checkpoint, not stated once and assumed retained.
3.7 Fear / Awe / Reverence Cluster
Members: भय / भीत (new, Section 2 #1 — culpable fear) · अचंबो / आदर्य (new, Section 2 #2 — awe at revelation) · भक्ती (baseline-excluded devotional reverence) Collision risk: A single undifferentiated “fear” term risks either moralizing every fear-reaction in Mark as sinful unbelief (flattening 4:41’s appropriate awe) or excusing every failure as mere reverence (softening Peter’s denial, 14:66-72). Fence: भय/भीत reserved for fear that undermines or displaces faith (4:40, 14:66-72); अचंबो/आदर्य reserved for wonder at witnessed divine action (4:41, 16:8); भक्ती remains excluded from both, per baseline’s existing caution against devotional-worship vocabulary standing in for personal trust.
3.8 Discipleship / Master-Follower Cluster
Members: शिष्य (High, disciple) · गुरू (excluded, per baseline) · फाटीफुडें येवप (High, follow) · भक्त (devotee, not used) Collision risk: Same structural risk baseline already flagged for शिष्य: Goa’s living guru-shishya devotional structures make this the single most naturalized-sounding, and therefore most easily under-examined, term in the whole glossary. Fence: Every first substantial use of शिष्य per lesson unit should carry (or reference) the standing note that Markan discipleship is costly, exclusive followership of the one प्रभू (cf. 8:34), not one devotional master-relationship among several available गुरूs or भक्त-postures.
Section 4 — Transliteration vs. Paraphrase Decisions
| Term | Decision | Konkani Form | Rationale |
|---|---|---|---|
| Messiah (title/confession use) | Transliteration | मसीहा | No native Konkani concept for a specific OT-promised Anointed Deliverer; transliteration preserves its foreignness and specificity, exactly as baseline established. |
| Christ (name-compound use) | Transliteration | ख्रिस्त | Functions as part of the proper name “Jesus Christ,” per the documented dual-rendering convention; distinct decision context from मसीहा above. |
| Abba | Transliteration (retained) | अब्बा | Preserves Aramaic filial intimacy that a bare पिता translation would lose; already established in baseline. |
| Hosanna | Transliteration | होसान्ना | Hebrew acclamation with no native equivalent; requires a brief gloss note (acclamation of praise/appeal for deliverance) at first occurrence (11:9-10) since it is not self-explanatory. |
| Cry of dereliction (Aramaic) | Transliteration + paraphrase (paired) | एलोई एलोई लमा साबाख्थानी + म्हज्या देवा, म्हज्या देवा, कित्याक तूं म्हाका सोडलें? | Follows the Abba precedent: retain the Aramaic sound alongside the Konkani sense, since Jesus’ own choice to cry out in Aramaic (rather than plain Greek/vernacular) is itself part of the narrative’s rawness. |
| Sabbath | Transliteration | शब्बाथ | Rejecting शनिवार (“Saturday”) because it would flatten a covenantal institution into a mere calendar day; transliteration preserves the concept’s covenantal weight, pending an explanatory note. |
| Baptism | Transliteration | बाप्तिस्मा | Rejecting स्नान (ritual bathing) to avoid collision with Hindu ritual river-bathing practice; the rite has no true native equivalent and functions as a proper, unrepeated Christian initiation term. |
| Amen / Hallelujah | Transliteration (retained) | आमेन / हल्लेलूया | Already established liturgical transliterations per baseline; no change needed for Mark. |
| Son of Man | Paraphrase (compound) | मनशाचो पुत्र | A transliteration is impossible (it is a translated Semitic idiom, not a proper name); a literal compound is required, but see Section 1’s fence against a flattened “just a human being” misreading. |
| Son of God / Beloved Son | Paraphrase (compound) | देवाचो पुत्र / मोगाळ पुत्र | Established baseline compounds; no transliteration option exists or is needed since the underlying concept (unique divine Sonship) has no foreign proper-name form to preserve. |
| Forgiveness of sins | Paraphrase (compound) | पापांची क्षमा | A single-word coinage would either lean toward karmic debt-clearance or ritual purification; the compound phrase is required to keep the personal, gracious, divine-prerogative sense intact. |
| Ransom | Paraphrase (existing secular term, reframed) | खंडणी | Chosen over transliteration because λύτρον names an ordinary, comprehensible secular transaction (a captive’s ransom) that Mark theologically repurposes; transliterating would obscure this deliberately concrete economic metaphor. Requires a mandatory reframing note (paid to God, not to a captor). |
| Blood of the covenant | Hybrid: baseline term (करार) + new plain compound (रगत) | करारेचें रगत | करार is already an established baseline transliteration-free term; रगत is ordinary vocabulary repurposed, not transliterated, since “blood” has no reason to be foreignized — the risk lies in cultural association, not in lacking a native word (see Section 3.5 fence). |
| Transfiguration | Paraphrase (new coinage) | रूपांतरण | No existing native equivalent adequately isolates “temporary visible unveiling of pre-existing glory” from अवतार’s “assumption of a new form”; a distinct coined compound is required precisely to avoid the avatar collision, rather than borrowing or transliterating a foreign term. |
| Cup (symbolic) | Paraphrase (plain existing word, reframed) | प्यालो | An ordinary word for a drinking vessel is retained rather than transliterated because the OT wrath/suffering symbolism (Ps 75:8; Isa 51:17) must be carried by context and repetition (10:38 = 14:36), not by foreignizing an otherwise everyday object. |
General decision rule observed across the above: transliteration is preferred only where (a) the source term is itself a proper name, a liturgical exclamation, or an untranslatable Semitic/Aramaic idiom, and (b) a native paraphrase would either be impossible or would flatten a deliberately foreign, one-time referent into generic vocabulary. Paraphrase/compound coinage is preferred wherever the concept, though theologically precise, can be built from existing Konkani roots without triggering a false cultural equivalence (e.g., रूपांतरण, पापांची क्षमा). Plain existing vocabulary, reframed by context and standing notes rather than by new coinage, is preferred wherever the word itself is unremarkable but its theological framing is at risk (रगत, प्यालो, दास).
Section 5 — Ranked List of Highest-Risk Ambiguities (Mark, anchored to Mark 10:35-45)
Ranked by combined severity (doctrinal centrality × collision likelihood), with the core passage’s own terms weighted upward.
- “For many” substitutionary force weakened (ἀντὶ πολλῶν, 10:45; ὑπὲρ πολλῶν, 14:24) — Critical. If ἀντί’s “instead of” collapses into a generic “for the benefit of,” the doctrine of vicarious/substitutionary atonement is structurally undermined at the exact center of the core passage.
- खंडणी read as literal captor-payment without the reframing note (10:45) — Critical. Without the mandatory note, readers may ask “ransom paid to whom?” and supply a mythological captor (Satan-as-captor folk theology, or worse, a karmic-debt reading), rather than “paid to God on humanity’s behalf.”
- दास/सेवक distinction collapsed (10:43-45) — High/Critical. Losing this distinction erases the very rhetorical structure of the core passage’s answer to James and John, which depends on two graduated categories of humility.
- रूपांतरण assimilated to अवतार (9:2-8) — Critical. The single most concrete, physically local collision point in the whole book (Mardol temple’s Mohini narrative), independent of the core passage but of comparable doctrinal weight.
- रगत assimilated to Shakta ritual blood-sacrifice (14:24, adjacent to the core passage’s Last Supper context) — Critical.
- मनशाचो पुत्र flattened to “a human being” (10:45’s own self-designation) — Critical. The core passage’s ransom-saying is spoken by the Son of Man about himself; losing the title’s Daniel-7-plus-Isaiah-53 fusion undercuts the saying’s full authority-and-suffering force.
- जबरीन धनीपण चलोवप / जबरीन अधिकार चलोवप mistaken for descriptions of Christ’s own Lordship/authority (10:42, immediately preceding the core passage’s climax) — High. A fence failure here inverts the passage’s entire argument.
- तारण/बरें करप/सुटका misjudged at the ironic 15:31 — Critical, though outside the core passage itself; flagged because it shares the save/ransom semantic field with 10:45 and errors here would create an inconsistency readers might notice across the book.
- Missing भय/भीत vs. अचंबो/आदर्य fence — High (structural gap, Section 2 #1-2). Without this fence, the disciples’ fear throughout the book — including their fear-driven misunderstanding that provokes James and John’s status-seeking request in 10:35-41 — cannot be named with theological precision.
- हांव आसा at 6:50 over- or under-translated — Critical, though a single-verse risk; flagged high because any decision here sets precedent for how boldly divine self-disclosure language is handled elsewhere, including in the trial scene that follows soon after Mark’s central ransom teaching.
- सामर्थ्य/शक्ती slip under translator fatigue — High, elevated specifically for Mark given its unusually high miracle-narrative density compared to Romans; the core passage itself (10:37, 10:40) sits in a cluster of court-honor and power language where this slip risk is live.
- उजवे पासाक/दावे पासाक irony lost between 10:37/10:40 and 15:27 — Medium. Not a doctrinal collision but a literary-theological one: failing to render both occurrences with matching vocabulary erases Mark’s deliberate irony (the seats of “honor” are ultimately filled by two condemned criminals).
- तयार केल्लें (आसा), 10:40, drifting toward नशीब/fate register — High. Directly adjacent to the core passage; must be read alongside baseline’s providence entry (देवाची तरतूद) to keep divine sovereign appointment distinct from impersonal fate.
Summary and Handoff
This analysis surfaces one structural gap requiring immediate glossary action (fear/awe vocabulary, Section 2, items 1-4), eight crowded neighborhoods requiring standing fence-notes rather than new coinages (Section 3), a settled transliteration/paraphrase rationale to guide any future new-term decisions (Section 4), and a ranked risk list anchored to the core passage (Section 5) for prioritizing theologian review time in Phase 2.
No recommendation in this document proposes any change to an existing baseline (Romans) rendering. All new terms proposed here are additive and should be merged into the Mark bible_term_registry.json and a forthcoming Mark translation_memory.json update prior to Phase 2 segment translation, following the same versioning and review-routing discipline established in the Romans baseline package.