Semantic Analysis: Mark 1–16 (English → Korean)
Methodology Note
This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage of Mark in the original Koine Greek, chapter 1 through chapter 16, with the core passage (Mark 10:35–45) receiving verse-by-verse treatment. Every load-bearing theological term is documented with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Mark, and destination-language (Korean) rendering risk.
Baseline reuse rule: Any term already recorded in the baseline Romans translation_memory.json (god, jesus, holy_spirit, gospel, faith, sin, law, covenant, glory, lord, kingdom_of_god, son_of_god, salvation, apostle, resurrection, father, abba, david, israel, messiah, prophet, called/calling, etc.) is reused exactly as recorded there. This document only re-flags a baseline term where Mark’s narrative context introduces a new nuance (e.g., σῴζω’s dual healing/salvation sense, unique to the Gospel narrative texture) requiring a supplementary note. New terms not present in the Romans baseline are analyzed fully here and carried into 08_core_glossary.md.
Chapters that introduce no new load-bearing theological vocabulary beyond what has already been analyzed state this explicitly, per the full-coverage mandate.
PART A — CORE PASSAGE: Mark 10:35–45 (마가복음 10:35-45)
Mark 10:35 — “Grant us whatever we ask”
| Field | Content |
|---|
| Term | αἰτήσωμεν (aitēsōmen) |
| Literal meaning | ”we might ask/request” |
| Semantic range | To ask, request, petition (of a superior); can carry a demanding tone |
| English variants | ask, request, desire |
| Contextual theological meaning | James and John approach Jesus with a presumptuous request framed as if he owes them a favor — sets up the contrast with the servant-ransom teaching that follows. |
| Korean rendering | 구하다 (guhada) |
| Risk tier | Low |
| Notes | Standard KRV verb for petition; no collision risk. Establishes the ironic frame for the whole unit. |
Mark 10:36 — “What do you want me to do for you?”
No new load-bearing term; Jesus’ question (τί θέλετε ποιήσω ὑμῖν) mirrors his stock healing-question formula (cf. 10:51), linking this pericope structurally to the Bartimaeus healing that follows in the same chapter. Low risk; reuse of θέλω (want/will) requires no special gloss.
Mark 10:37 — “Grant that we may sit, one at your right hand and one at your left, in your glory”
| Field | Content |
|---|
| Term | δόξα (doxa) |
| Literal meaning | Splendor, radiance, honor |
| Semantic range | Visible divine radiance; honor/reputation; eschatological glorification |
| English variants | glory, splendor, honor |
| Contextual theological meaning | James and John envision Jesus’ glory as an enthronement scene of worldly co-regency — the very “greatness” Jesus will overturn in v. 42–45. |
| Korean rendering | 영광 (yeonggwang) — reuse from Romans baseline exactly |
| Risk tier | Medium (per baseline) |
| Notes | Baseline caution against collapsing into 명예 (secular honor) or 출세 (career/social success) is directly relevant here: the brothers themselves are collapsing Jesus’ glory into 출세-style status ambition, which the passage itself corrects. |
Mark 10:38 — “Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized?”
| Field | Content |
|---|
| Term | ποτήριον (potērion) |
| Literal meaning | Drinking cup, vessel |
| Semantic range | Literal cup; OT idiom for one’s allotted portion — often suffering/judgment (cf. Ps 75:8; Isa 51:17; Jer 25:15) |
| English variants | cup, portion |
| Contextual theological meaning | Metaphor for Jesus’ appointed suffering and the wrath he will bear at the cross (echoed again at Mark 14:36, Gethsemane). Directly ties to “The Necessity of the Cross.” |
| Korean rendering | 잔 (jan) |
| Risk tier | High |
| Notes | New term (not in Romans baseline). No Korean folk-religious collision term competes directly, but the metaphorical “cup of suffering” sense must be taught explicitly — a literal reading (a mere drinking vessel) loses the OT judgment/suffering idiom entirely. Must be glossed on first occurrence. |
| Field | Content |
|---|
| Term | βάπτισμα / βαπτίζω (baptisma / baptizō) |
| Literal meaning | Immersion, dipping; “to baptize/immerse” |
| Semantic range | Ritual washing (John’s baptism); Christian baptism; here, metaphorically, being “immersed” in suffering/death |
| English variants | baptism, baptize, immersion |
| Contextual theological meaning | Jesus reuses his own baptism (marked at Mark 1:9-11 as messianic anointing) as a figure for the death he must undergo — baptism-as-suffering, not merely a ritual sign. |
| Korean rendering | 세례 (serye) |
| Risk tier | High |
| Notes | 세례 is the established KRV term for the ritual (used throughout Mark 1). Here it carries a metaphorical extension (immersion into suffering/death) that must be flagged in teaching notes so 세례 is not read only as the church ordinance; otherwise the force of “can you drink this cup / undergo this baptism” (i.e., “can you suffer as I will suffer”) is lost. |
Mark 10:39 — “We are able.” “The cup that I drink you will drink, and with the baptism that I am baptized you will be baptized”
Reuses 잔/세례 above. No new term. Jesus’ reply is a solemn prophecy that James (martyred, Acts 12:2) and John (exiled, tradition) will indeed share in suffering for the gospel — the metaphor is not merely rhetorical.
Mark 10:40 — “but to sit at my right hand or at my left is not mine to grant, but for those for whom it has been prepared”
No new theological term; ἡτοιμασμένον (“has been prepared”) echoes divine sovereignty over eschatological reward, consonant with the Providence doctrine already documented in the Romans baseline (섭리, seomni) though the term itself does not recur here. Low risk.
Mark 10:41 — “the ten began to be indignant at James and John”
ἀγανακτέω (aganakteō, “be indignant/angry”) — narrative-color term, low theological load-bearing weight. No special rendering risk; standard 분히 여기다.
Mark 10:42 — “those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them”
| Field | Content |
|---|
| Term | κατακυριεύω (katakyrieuō) |
| Literal meaning | ”to lord down over,” to dominate as a master over a subject |
| Semantic range | Exercising domineering, often oppressive, rule; the intensive κατα- prefix marks coercive dominance rather than legitimate exercise of office |
| English variants | lord it over, dominate, rule over |
| Contextual theological meaning | Describes Gentile-style worldly rulership as the negative model Jesus explicitly rejects for his disciples — central to the “Servanthood versus Worldly Greatness” doctrine. |
| Korean rendering | 임의로 주관하다 / 지배하다 (imuiro jugwanhada / jibaehada) |
| Risk tier | High |
| Notes | New term. Korean church and social culture is highly hierarchy-conscious (Confucian rank-ethics, corporate/organizational seniority culture, 상명하복 top-down authority norms); this verb must be rendered so it clearly reads as an illegitimate, coercive pattern of rule Jesus forbids among disciples — not simply “leadership” in the neutral organizational sense common in Korean church administrative vocabulary. |
| Field | Content |
|---|
| Term | κατεξουσιάζω (katexousiazō) — related to ἐξουσία (exousia) |
| Literal meaning | ”to exercise authority down over”; ἐξουσία = authority, right, delegated power |
| Semantic range | ἐξουσία ranges from legal right, to delegated governing power, to Jesus’ own unique authority over sickness, sin, and nature (see Mark 1, 2, 4 below); κατεξουσιάζω narrows this to an oppressive exercise of that authority |
| English variants | authority, power, right; “exercise authority over,” “domineer” |
| Contextual theological meaning | Sets worldly ἐξουσία (coercive, status-driven) against Jesus’ own ἐξουσία (Mark 1:22, 27; 2:10; 11:28), which he possesses uniquely yet exercises through self-giving service, not domination. |
| Korean rendering | 권세를 부리다 (gwonse-reul burida); base noun ἐξουσία = 권세 (gwonse) |
| Risk tier | High |
| Notes | 권세 (gwonse) must be tracked as a distinct base term from 능력 (neungnyeok, “power,” already Critical-risk in the Romans baseline for its shamanistic 영력 collision). 권세 denotes authority/right to act, not raw power/might; this distinction matters for the doctrine “Jesus’ Authority over Sickness, Sin, and Nature,” where ἐξουσία (not δύναμις) is frequently the operative term (e.g., Mark 2:10). See Chapter 1 and Chapter 2 entries below. |
Mark 10:43 — “But whoever would be great among you must be your servant”
| Field | Content |
|---|
| Term | διάκονος (diakonos) |
| Literal meaning | One who waits at table, attends to another’s needs; a servant/attendant |
| Semantic range | Household table-servant; later ecclesial “deacon”; here, one who voluntarily attends to others’ needs regardless of social rank |
| English variants | servant, minister, deacon, attendant |
| Contextual theological meaning | Jesus redefines “greatness” (μέγας) among his disciples as voluntary service, directly reversing the κατακυριεύω pattern of v. 42. Core term for “Servanthood versus Worldly Greatness.” |
| Korean rendering | 섬기는 자 (seomgineun ja) |
| Risk tier | High |
| Notes | New term. Korean social ethics (Confucian rank/hierarchy, 상하관계) instinctively reads “greatness” as upward mobility and deference received from inferiors; 섬기는 자 must be taught pointedly as a reversal of ordinary status logic, not a pious synonym for a low-status role one is assigned. Distinguish from 종 (jong, δοῦλος) below — διάκονος has a slightly less totalizing connotation (service rendered) than δοῦλος (total ownership/bondage), though Mark 10:44 collapses the distinction rhetorically by escalating to δοῦλος. |
Mark 10:44 — “and whoever would be first among you must be slave of all”
| Field | Content |
|---|
| Term | δοῦλος (doulos) |
| Literal meaning | Slave, bondservant; one who is owned, without autonomous legal standing |
| Semantic range | Chattel slave; metaphorically, one wholly given over in service/obedience (e.g., “slave of Christ,” “slave of sin” — cf. Romans usage) |
| English variants | slave, bondservant, servant |
| Contextual theological meaning | The escalation from διάκονος (v.43) to δοῦλος (v.44) intensifies the reversal: not merely serving but total self-giving to all, the polar opposite of the “first” (πρῶτος) status the disciples covet. |
| Korean rendering | 종 (jong) |
| Risk tier | High |
| Notes | New term for this package (not carried in the Romans TM, though the concept is cognate to Pauline “slave of Christ” language). 종 in Korean can carry pre-modern class-servitude connotations (노비/종 social class under the Joseon dynasty) that may read as demeaning rather than as a positive Christlike self-description; teaching must clarify Jesus commends voluntary self-giving to all, not the imposition of an involuntary low social caste — while still preserving the genuine force of total self-surrender, which softer synonyms would blunt. |
Mark 10:45 — “For the Son of Man came not to be served but to serve, and to give his life as a ransom for many”
| Field | Content |
|---|
| Term | υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) |
| Literal meaning | ”son of the man/mankind” |
| Semantic range | Ordinary Semitic idiom for “a human being”; in Daniel 7:13-14, a specific apocalyptic figure who receives everlasting dominion from God; Jesus’ preferred self-designation in the Gospels, combining hidden humility with veiled divine authority |
| English variants | Son of Man, the Son of Man |
| Contextual theological meaning | Mark’s central Christological title (14 occurrences), uniting suffering (8:31; 9:12; 10:33) and glory/authority (2:10, 28; 13:26; 14:62). Romans never uses this title, so it is genuinely new to this curriculum’s glossary. Central to “Jesus as the Suffering Servant and Son of God” and “The Messianic Secret” (Jesus uses this indirect title rather than “Messiah” or “Son of God” in public teaching). |
| Korean rendering | 인자 (人子, inja) |
| Risk tier | Critical |
| Notes | Established KRV term; must be used exactly, never paraphrased as merely “사람의 아들” (which would obscure its status as a fixed title). Risk: without explanation, 인자 can be misheard as emphasizing only Christ’s humanity (or even softened toward a generic “son of humanity” reading), losing the Daniel 7 authority-and-glory dimension entirely — the same self-veiling paradox central to the Messianic Secret. Requires explicit doctrinal teaching note at first occurrence (Mark 2:10), not left to context alone. |
| Field | Content |
|---|
| Term | διακονηθῆναι / διακονῆσαι (diakonēthēnai / diakonēsai) |
| Literal meaning | ”to be served” / “to serve” |
| Semantic range | Same root as διάκονος above |
| Contextual theological meaning | Restates v.43’s servant paradigm as Christ’s own self-description and the ground of the disciples’ calling to servanthood — the pattern is Christological before it is ethical. |
| Korean rendering | 섬김을 받다 / 섬기다 (seomgim-eul batda / seomgida) |
| Risk tier | High (as above, per διάκονος) |
| Field | Content |
|---|
| Term | λύτρον (lytron) |
| Literal meaning | The price paid to redeem/release a slave or captive; a ransom-payment |
| Semantic range | Commercial/legal term for manumission price; OT sacrificial/redemption background (Exod 21:30; Lev 25; Isa 53’s “guilt offering” background) |
| English variants | ransom, redemption price |
| Contextual theological meaning | THE single most theologically load-bearing word in the core passage. States the purpose of Christ’s death as a substitutionary payment that liberates “the many” from bondage (to sin, cf. universal_human_accountability doctrine) — directly grounding “The Ransom for Many” and “The Necessity of the Cross” doctrines, and echoing Isaiah 53’s Suffering Servant who “bears the sin of many.” |
| Korean rendering | 대속물 (代贖物, daesokmul) — established KRV rendering |
| Risk tier | Critical |
| Notes | 대속물 must never be softened to a generic “gift” or “sacrifice” (제물, jemul, which could be conflated with a general cultic offering, including those made in Korean shamanistic gut ritual or Confucian jesa ancestor-offerings) without the specific substitutionary payment for release from bondage sense intact. Must be taught alongside 대속 (vicarious atonement) and 속죄 (atonement for sin) as a coherent doctrinal cluster; never rendered so as to suggest a transaction that appeases an impersonal fate or wins favor through ritual performance (the 기복신앙 risk already flagged for “grace” in the baseline applies with equal force here — this ransom is Christ’s unilateral, once-for-all payment, not a repeatable ritual offering). |
| Field | Content |
|---|
| Term | ἀντὶ πολλῶν (anti pollōn) |
| Literal meaning | ”instead of/in place of many” |
| Semantic range | ἀντί = a preposition of substitution/exchange (“in place of,” not merely “on behalf of,” which would be ὑπέρ); πολλῶν = “many” (echoes Isaiah 53:11-12 LXX, “he shall bear the sins of many”) |
| English variants | ”for many,” “in place of many,” “as a substitute for many” |
| Contextual theological meaning | Marks the ransom as strictly substitutionary — Christ’s life is given in the place of the many, not merely “for their benefit” in a loose sense. This preposition is the grammatical anchor of penal/substitutionary atonement in this verse. |
| Korean rendering | 많은 사람을 대신하여 (maneun saram-eul daesinhayeo) |
| Risk tier | Critical |
| Notes | The verb/preposition combination 대신하여 (“in place of/instead of”) must be preserved and not flattened to 위하여 (wihayeo, the more generic “for the sake of/for the benefit of,” which would weaken the substitutionary force to a merely beneficial one). This is a segment requiring mandatory human theologian review under the Phase 2 escalation rules (atonement/propitiation-adjacent language). |
PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY (Mark 1–16)
Mark 1 — Beginning of the Gospel; John the Baptist; Jesus’ Baptism, Temptation, Early Ministry
| Term (Greek/Translit) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| εὐαγγέλιον (euangelion) | good news, announcement of victory/accession | authoritative royal/military announcement; here, the gospel of Jesus Christ | gospel, good news | Mark 1:1 opens the whole book as “the beginning of the gospel of Jesus Christ, the Son of God” — programmatic title for the entire narrative. Reuse from Romans baseline exactly. | 복음 | Medium (per baseline) |
| υἱὸς θεοῦ (huios theou) | son of God | see baseline | Son of God | Mark 1:1, 1:11 (voice at baptism), 3:11, 5:7, 15:39 — forms an inclusio with the centurion’s confession at the cross; central to “Jesus as the Suffering Servant and Son of God.” Reuse exactly. | 하나님의 아들 | Critical (per baseline) |
| μετάνοια / μετανοέω (metanoia / metanoeō) | change of mind/direction; “turn around” | repentance as reorientation of the whole person, not mere remorse | repent, repentance | John’s and Jesus’ shared opening summons (1:4, 1:15) — the necessary human response to the kingdom’s arrival. | 회개 (hoegae) | Medium |
| βάπτισμα / βαπτίζω (baptisma / baptizō) | immersion; to immerse/dip | John’s baptism of repentance; Jesus’ own baptism; later, Christian baptism; metaphorically, suffering (see Mark 10:38-39 above) | baptism, baptize | 1:4-11: John’s baptism prepares the way; Jesus’ own baptism is the moment of messianic anointing and divine sonship declaration. | 세례 (serye) | High |
| πνεῦμα ἅγιον (pneuma hagion) | Holy Spirit | see baseline | Holy Spirit | 1:8, 1:10, 1:12 — descends on Jesus at baptism, drives him into the wilderness. Reuse exactly. | 성령 | Critical (per baseline) |
| βασιλεία τοῦ θεοῦ (basileia tou theou) | kingdom/reign of God | see baseline; in Mark specifically inaugurated now, breaking into history | kingdom of God | 1:15 “The time is fulfilled, and the kingdom of God has come near (ἤγγικεν)” — Mark’s programmatic thesis statement, central to “The Kingdom of God Breaking In.” Reuse base term exactly; see note below on ἐγγίζω. | 하나님의 나라 | Low (per baseline), but see note |
| ἐγγίζω (engizō) | to draw near, approach | imminent nearness, on the verge of arrival | ”has come near,” “is at hand” | New nuance not present in Romans’ more settled treatment of the kingdom: Mark’s ἤγγικεν stresses an already-breaking-in immediacy, not only a future hope. Requires a Korean rendering that avoids sounding merely predictive/future (as in a fortune-telling prediction idiom) and instead conveys present, dawning arrival. | 가까이 왔다 (gakkai watda) | High |
| πνεῦμα ἀκάθαρτον / δαιμόνιον (pneuma akatharton / daimonion) | unclean spirit / demon | a class of hostile, personal, non-divine spirit-beings opposed to God, subject to Jesus’ authoritative word | unclean spirit, demon, evil spirit | 1:23-27, 1:32-34, 1:39 — first of many exorcism narratives; central to “Jesus’ Authority over Sickness, Sin, and Nature.” | 귀신 / 더러운 귀신 (gwisin / deoreoun gwisin) | Critical |
| ἐξουσία (exousia) | authority, right, delegated power to act | distinct from δύναμις (raw might/power); denotes the right and standing to command | authority | 1:22, 1:27 — “he taught them as one having authority… What is this? A new teaching with authority!” Jesus’ authority over unclean spirits, sickness, and (later) sin and nature is the structural backbone of Mark’s early chapters. | 권세 (gwonse) | High |
| φιμώθητι (phimōthēti) | “be muzzled!“ | a sharp exorcistic command of silencing | ”Be quiet!” “Be silent!“ | 1:25 — Jesus silences the demon; the beginning of the recurring “Messianic Secret” motif of commanding silence about his identity/works. | 잠잠하라 (jamjamhara) | High |
| θεραπεύω (therapeuō) | to heal, cure, attend to medically | physical healing, often paired with exorcism | heal, cure | 1:34, 1:40-42 — leprosy healing; establishes Jesus’ authority over sickness. | 고치다/낫게 하다 (gochida) | Medium |
| κηρύσσω (kēryssō) | to proclaim as a herald | authoritative public proclamation | preach, proclaim | 1:14, 1:38-39 — “preaching the gospel of God” / “that is why I came.” | 전파하다/선포하다 (jeonpahada/seonpohada) | Low |
Note on Critical risk for 귀신 (unclean spirit/demon): Korean shamanism (무속신앙) is organized around living, contested traffic with spirits (신, 귀신) through the mudang’s gut ritual — negotiating with, placating, or being possessed by such spirits. Mark’s Gospel, unlike Romans, contains extensive exorcism narrative material, making this collision far more operationally significant here than in the Romans curriculum. Teaching must make explicit: (1) these are hostile personal beings under Christ’s sovereign command, not spirits to be negotiated with or placated through ritual; (2) Jesus’ word alone, not incantation, ritual object, or ecstatic mediation, expels them; (3) this is categorically distinct from both mudang exorcism practice and from the veneration of ancestor-spirits in jesa (which Mark’s demons are never confused with — they are uniformly hostile, never venerated kin).
Mark 2 — Forgiveness of Sins; Son of Man; Sabbath Controversies
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| ἀφίημι ἁμαρτίας / ἄφεσις (aphiēmi hamartias) | to send away/release sins | forensic release/cancellation of guilt, not merely emotional pardon | forgive sins, forgiveness | 2:5-10 — Jesus forgives the paralytic’s sins, provoking the charge of blasphemy, then demonstrates his ἐξουσία (authority, v.10) to do so by healing — authority over both sin and sickness in one scene. | 죄 사함 (joe saham) / 죄를 사하다 | High |
| υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) | Son of Man | see Core Passage entry above | Son of Man | 2:10, 2:28 — first two occurrences in Mark; 2:10 pairs the title directly with ἐξουσία over sin, 2:28 with authority over Sabbath law. | 인자 | Critical |
| ἐξουσία (exousia) | authority | see Mark 1 entry | authority | 2:10 — “the Son of Man has authority on earth to forgive sins.” Reuse Mark-1 rendering (권세). | 권세 | High |
| σάββατον (sabbaton) | Sabbath | the seventh-day rest commanded in the Law | Sabbath | 2:23-28 — “The Sabbath was made for man, not man for the Sabbath… the Son of Man is lord even of the Sabbath.” | 안식일 (ansikil) | Medium |
| νόμος-adjacent: Pharisaic legal tradition | (see Mark 7 below for παράδοσις, the fuller term) | — | — | 2:16, 2:24 — early Pharisee conflict narratives; full analysis of tradition-vs-command tension deferred to Mark 7. | — | — |
Mark 3 — Sabbath Healing; the Twelve; Blasphemy against the Spirit; True Family
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| βλασφημία / βλασφημέω (blasphēmia / blasphēmeō) | slander, injurious speech against God | the sin of attributing Jesus’ Spirit-empowered work to Satan | blasphemy | 3:28-29 — “blasphemy against the Holy Spirit” has no forgiveness; a uniquely weighty warning distinguishing willful rejection of God’s own witness from ordinary sin. | 신성모독 (sinseong-modok) | High |
| ἐξουσία over δαιμόνια (exousia over daimonia) | authority over demons | delegated authority given to the Twelve | authority to cast out demons | 3:14-15 — appointing twelve “that he might send them out… and have authority to cast out demons,” extending Jesus’ own ἐξουσία (Mark 1) to the apostolic band. | 권세 (reuse) | High |
| ἀπόστολος (apostolos) | one sent out | see Romans baseline | apostle | 3:14 — “he appointed twelve, whom he also named apostles.” Reuse exactly. | 사도 | Low (per baseline) |
| Σατανᾶς / διαμερισθῆναι (Satanas) | Satan; “divided against itself” | personal, hostile adversary of God’s kingdom | Satan | 3:23-26 — “how can Satan cast out Satan? … a kingdom divided against itself cannot stand” — direct kingdom-vs-Satan conflict framing, tying “Kingdom of God Breaking In” to spiritual warfare. | 사탄 (satan) | Medium |
Mark 4 — Parables of the Kingdom
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| παραβολή (parabolē) | a placing-beside, comparison | a figurative teaching form using ordinary imagery to illustrate/veil kingdom truth | parable | 4:2-34 — Jesus teaches “in parables,” a distinctive Markan mode connecting directly to the Messianic Secret motif (4:11-12, “to you has been given the secret/mystery of the kingdom… but for those outside, everything is in parables”). | 비유 (biyu) | Medium |
| μυστήριον (mystērion) | a secret, hidden thing now disclosed to insiders | not gnostic hidden-knowledge, but revealed truth restricted by God’s own sovereign design to those given ears to hear | mystery, secret | 4:11 — “the secret of the kingdom of God has been given to you; but for those outside, everything is in parables” — foundational text for “The Messianic Secret” doctrine. | 비밀 (bimil) | High |
| ἐπιτιμάω (epitimaō) | to rebuke sternly | authoritative command silencing/subduing | rebuke | 4:39 — Jesus “rebukes” the wind and sea, and they obey — authority over nature, paired with the same verb used for rebuking demons (1:25; 9:25) and even Peter (8:33), showing a deliberate Markan lexical link between nature-miracles and exorcism. | 꾸짖다 (kkujitda) | High |
| φόβος / πίστις contrast (phobos / pistis) | fear / faith | — | fear vs. faith | 4:40 — “Why are you afraid? Have you still no faith?” First instance of the recurring Markan pairing central to “Faith and Discipleship amid Fear.” | 두려움 / 믿음 (duryeoum / mideum — 믿음 reused exactly from baseline) | High |
Mark 5 — Legion; the Woman with the Flow of Blood; Jairus’s Daughter
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| σῴζω (sōzō) | to save, rescue, heal, make whole | in Mark, used interchangeably for physical healing and eschatological salvation — a genuinely Markan dual-sense not prominent in Romans | save, heal, “made you well” | 5:23, 5:28, 5:34 (“your faith has made you well/saved you”), also 10:52; contrast the fuller salvific sense in 8:35, 10:26, 13:13, 16:16. | 구원 (guwon) / 낫다 (natda, “be healed,” used contextually for the purely physical sense) | High |
| πίστις (pistis) | faith, trust | see Romans baseline | faith | 5:34, 5:36 (“Do not fear, only believe”) — faith as the channel through which Jesus’ power/authority reaches the sufferer, paired again with the fear-motif. Reuse exactly. | 믿음 | High (per baseline) |
| ἐγείρω (egeirō) | to raise up, wake | raising from sleep/death; anticipates resurrection vocabulary | ”arise,” “get up,” raise | 5:41-42 — Jairus’s daughter “arose” (ἀνέστη); distinct from, but thematically anticipatory of, the full resurrection (ἀνάστασις/부활) vocabulary reused from the Romans baseline at Mark 16. | 일어나다 (ireonada) | Medium |
Note on 구원/σῴζω: Because the baseline package establishes 구원 as a Critical, tightly guarded term for eschatological salvation (explicitly not to be softened toward this-worldly well-being, per the 기복신앙 caution), Mark’s narrative use of the same underlying Greek verb (σῴζω) for straightforward physical healing creates a genuinely new risk not present in Romans: translators must not mechanically render every σῴζω occurrence as 구원 (which would wrongly imply every healed person receives full eschatological salvation at that moment), nor drain 구원 of its force by treating salvation-context occurrences (8:35; 10:26; 13:13) as merely a stronger synonym for physical rescue. Each occurrence requires context-sensitive judgment, flagged for native speaker review at minimum, theologian review where the salvific sense is primary.
Mark 6 — Sending of the Twelve; Death of John the Baptist; Feeding of the 5,000; Walking on Water
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| ἀποστέλλω (apostellō) | to send out with a commission | authoritative sending, root of ἀπόστολος | send out | 6:7 — Jesus “sends out” the Twelve two by two, giving them ἐξουσία over unclean spirits (reuse). | 보내다 (bonaeda) | Low |
| σπλαγχνίζομαι (splanchnizomai) | to be moved in one’s inward parts (bowels), deep gut-level compassion | visceral, not merely sentimental, compassion | ”he had compassion” | 6:34 — grounds for the feeding of the 5,000; recurs at 8:2, 9:22. | 불쌍히 여기다 (bulsanghi yeogida) | Medium |
| ἐγώ εἰμι (egō eimi) | “I am” | ordinary self-identification; possible echo of the divine self-naming (Exod 3:14 LXX) | “It is I” | 6:50 — Jesus walking on the sea says “Take heart; it is I (ἐγώ εἰμι). Do not be afraid” — again pairing an epiphany of divine authority over nature with the fear/faith motif. | 나다 / 내니 (nani) | Medium |
Mark 7 — Tradition of the Elders; Clean and Unclean; the Syrophoenician Woman
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| παράδοσις (paradosis) | that which is handed down | inherited human interpretive tradition, here set in tension with the direct command of God | tradition | 7:3-13 — “You leave the commandment of God and hold to the tradition of men… thus making void the word of God.” | 유전 (yujeon) | High |
| Κορβάν (Korban) | a vow-gift dedicated to God | a legal formula releasing a person from an obligation (here, to support one’s parents) by declaring the relevant resource “dedicated” | Corban | 7:11 — used by Jesus as a specific example of tradition subverting the command to honor father and mother. | 고르반 (Gorban) | Medium |
| κοινός / καθαρός (koinos / katharos) | common/profane vs. clean/pure | ritual purity categories under the Law and Pharisaic tradition | unclean/defiled vs. clean | 7:15-23 — “there is nothing outside a person that by going in can defile him… it is what comes out of a person that defiles him” — redefining defilement as moral/internal (the heart), not primarily ritual. | 부정한/깨끗한 (bujeonghan/kkaekkeutan) | High |
Note on 유전 (tradition): Korea’s Confucian heritage places extraordinarily high positive value on 전통 (tradition) and inherited filial/ancestral practice (cf. the jesa collision already flagged for “Father” and “adoption” in the Romans baseline). Mark 7’s critique targets a specific failure mode — human tradition nullifying God’s direct command — not tradition or filial honor as such; teaching must avoid implying Jesus opposes honoring parents or inherited practice generally (he in fact grounds his critique in the commandment to honor father and mother), while still preserving the passage’s real force against traditions that function to evade God’s command.
Mark 8 — Feeding of the 4,000; Peter’s Confession; First Passion Prediction
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| Χριστός (Christos) | Anointed One | see Romans baseline | Christ, Messiah | 8:29 — “You are the Christ” — Peter’s confession, the narrative hinge of the whole Gospel. Reuse exactly. | 그리스도 | Medium (per baseline: also flagged Critical in bible_term_registry) |
| δεῖ παθεῖν (dei pathein) | “it is necessary to suffer” | δεῖ = divine/logical necessity, not mere probability or misfortune; πάσχω = to suffer, undergo | ”must suffer” | 8:31 — “the Son of Man must suffer many things… and be killed, and after three days rise” — first Passion prediction; grounds “The Necessity of the Cross” doctrine in the modal verb δεῖ itself, marking the cross as divine plan, not accident or tragedy. | 반드시 고난을 받다 (bandeusi gonan-eul batda) | Critical |
| σταυρός (stauros) | a cross (execution stake) | Roman instrument of execution; here, metaphorical extension to costly discipleship | cross | 8:34 — “let him take up his cross and follow me” — first occurrence; establishes cross-bearing as the pattern of discipleship before the literal crucifixion narrative (ch. 15). | 십자가 (sipjaga) | Critical |
| ψυχή (psychē) | soul, life, self | one’s physical life; one’s whole self/being | life, soul | 8:35-37 — “whoever would save his life will lose it… what does it profit a man to gain the whole world and forfeit his soul?” — note the same word covers both “physical life” and “soul” in the two adjacent clauses; Korean must decide contextually between 목숨 (physical life) and 영혼/생명 (soul/life) without losing the wordplay’s force. | 목숨 / 생명 (moksum / saengmyeong) | High |
| Σατανᾶς — Jesus rebukes Peter | — | — | “Get behind me, Satan!“ | 8:33 — same ἐπιτιμάω root as the nature-miracles (Mark 4) and exorcisms (Mark 1), now applied to Peter’s resistance to the necessity of the cross — a striking intensifier of the doctrine. | 사탄아 내 뒤로 물러가라 | High |
Mark 9 — Transfiguration; Second Passion Prediction; Who Is the Greatest; Gehenna
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| δόξα (doxa) | glory | see Core Passage / Romans baseline | glory | 9:2-8 — the Transfiguration reveals Christ’s δόξα in advance of, and in tension with, his coming suffering — “Listen to him” (9:7) climaxes the scene. Reuse exactly. | 영광 | Medium (per baseline) |
| πιστεύω / ἀπιστία (pisteuō / apistia) | believe / unbelief | see Romans baseline for faith; ἀπιστία = its negation | belief, unbelief | 9:19-24 — “I believe; help my unbelief!” — the boy’s father’s cry becomes a model confession for “Faith and Discipleship amid Fear.” | 믿음 / 믿음 없음 | High |
| γέεννα (geenna) | Gehenna, the Valley of Hinnom | OT site of judgment imagery, extended in Jewish and Christian usage to final judgment/eternal punishment | hell | 9:43-48 — “where the fire is never quenched”; three-fold repetition intensifies the warning. | 지옥 (jiok) | High |
| διάκονος-anticipation: receiving a child | — | — | “whoever receives one such child in my name receives me” | 9:33-37 — first appearance of the greatness-as-service reversal later fully stated in the core passage (10:43-45); Jesus takes a child as the living illustration. | (see 섬기다 at 10:43) | High |
Note on 지옥 (Gehenna/hell): Korean Buddhist cosmology includes an elaborate multi-tiered hell system (地獄, jiok) with purgatorial and karmic features (temporary suffering proportional to karma, ultimately impersonal). The shared Sino-Korean term 지옥 risks importing this framework. Teaching must make explicit that biblical γέεννα denotes personal, final judgment before a personal God for sin, not an impersonal karmic purgation process with eventual release.
Mark 10 — Divorce; Children and the Kingdom; the Rich Man; Third Passion Prediction; Core Passage (10:35-45, see Part A above); Bartimaeus
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| ζωὴ αἰώνιος (zōē aiōnios) | life everlasting/of the age to come | qualitative and durational fullness of life with God, not mere endless duration | eternal life | 10:17, 10:30 — the rich man’s question, “What must I do to inherit eternal life?” frames the whole chapter’s teaching on wealth, discipleship, and the kingdom. | 영생 (yeongsaeng) | Medium |
| βασιλεία τοῦ θεοῦ (basileia tou theou) | kingdom of God | see baseline/Mark 1 | kingdom of God | 10:14-15 — “let the children come to me… to such belongs the kingdom of God”; 10:23-25 — wealth and the kingdom. Reuse exactly. | 하나님의 나라 | Low (per baseline) |
| δεῖ παθεῖν / third Passion prediction | — | — | — | 10:33-34 — the fullest of the three Passion predictions, immediately preceding James and John’s request (10:35ff) — the narrative places worldly ambition in maximal tension with the necessity of the cross. Reuses Mark 8 entry. | 반드시 고난을 받다 (reuse) | Critical |
| [See Part A above for full verse-by-verse treatment of 10:35-45: δόξα, ποτήριον, βάπτισμα, κατακυριεύω, ἐξουσία, διάκονος, δοῦλος, υἱὸς τοῦ ἀνθρώπου, λύτρον, ἀντὶ πολλῶν] | | | | | | |
| πίστις — Bartimaeus | — | — | “your faith has made you well/saved you” | 10:52 — σέσωκέν σε, same dual-sense σῴζω flagged at Mark 5; closes the chapter with a healing-as-discipleship-response narrative immediately following the ransom saying. | 구원/낫다 (reuse Mark 5 note) | High |
Mark 11 — Triumphal Entry; Temple Cleansing; Authority Questioned
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| ὡσαννά (hōsanna) | “save now!” (Hebrew hoshana) | a liturgical acclamation, originally a plea for salvation/help, by NT times an acclamation of praise for the coming Davidic king | Hosanna | 11:9-10 — crowds acclaim Jesus with royal/messianic language tied to David (reuse 다윗 from baseline). | 호산나 (hosanna) | Low |
| οἶκος προσευχῆς / σπήλαιον λῃστῶν (oikos proseuchēs / spēlaion lēstōn) | house of prayer / den (cave) of robbers | contrast between the temple’s God-given purpose and its corrupted practice | ”house of prayer” / “den of robbers” | 11:17 — temple cleansing; quotes Isaiah 56:7 and Jeremiah 7:11, reinforcing Fulfillment of Prophecy patterns already documented in the Romans baseline. | 기도하는 집 / 강도의 소굴 | Medium |
| ἐξουσία — “by what authority” | — | — | “By what authority are you doing these things?“ | 11:27-33 — the religious leaders challenge Jesus’ ἐξουσία directly, tying back to Mark 1:22, 27 and 2:10. Reuse 권세. | 권세 | High |
Mark 12 — Parable of the Tenants; Render to Caesar; the Greatest Commandment; the Widow’s Mite
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| ἀγάπη / ἀγαπάω (agapē / agapaō) | love (self-giving, willed) | distinct from ἔρος (romantic) or φιλία (affectionate friendship); self-giving commitment, commanded rather than merely felt | love | 12:28-34 — “you shall love the Lord your God… and your neighbor as yourself” — the greatest commandment, uniting the vertical (God) and horizontal (neighbor) axes, directly relevant to “Servanthood versus Worldly Greatness.” | 사랑 (sarang) | High |
| παραβολή — tenants | — | — | parable of the tenants | 12:1-12 — allegorizes Israel’s rejection of God’s messengers, climaxing in the rejection of “the beloved son,” reinforcing Sonship-of-Christ and covenant-unfaithfulness themes already in the Romans baseline (Israel, covenant). Reuses 비유 (Mark 4). | 비유 | Medium |
Mark 13 — The Little Apocalypse
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| υἱὸς τοῦ ἀνθρώπου ἐρχόμενος ἐν δόξῃ (huios tou anthrōpou erchomenos en doxē) | Son of Man coming in glory | fuses the two Markan strands (suffering Son of Man / glorious Son of Man) into a single eschatological event | ”Son of Man coming in clouds with great power and glory” | 13:26 — the Danielic vision (Dan 7:13-14) fulfilled; reuses 인자 and 영광 exactly. | 인자 / 영광 (reuse) | Critical |
| γρηγορέω (grēgoreō) | to keep watch, stay awake | vigilant eschatological readiness, not casual attentiveness | watch, be alert, keep awake | 13:33-37 — “Therefore stay awake… Watch!” — closing exhortation of the discourse. | 깨어 있으라 (kkaeeo isseura) | Medium |
| ψευδόχριστοι / ψευδοπροφῆται (pseudochristoi / pseudoprophētai) | false christs / false prophets | counterfeit messianic and prophetic claimants | false messiahs, false prophets | 13:21-22 — warning against deception; reuses 그리스도/선지자 exactly with negating prefix. | 거짓 그리스도 / 거짓 선지자 | Medium |
Mark 14 — Last Supper; Gethsemane; Betrayal; Trial before the Sanhedrin; Peter’s Denial
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| αἷμα τῆς διαθήκης (haima tēs diathēkēs) | blood of the covenant | sacrificial, covenant-ratifying blood (Exod 24:8; Jer 31:31); the “new covenant” fulfillment | ”blood of the covenant” | 14:24 — “This is my blood of the covenant, poured out for many” — directly echoes the core passage’s ἀντὶ πολλῶν/λύτρον language; reuses 언약 exactly from the Romans baseline, combined with 피 (blood). | 언약의 피 (eonyak-ui pi) | Critical |
| διαθήκη (diathēkē) | covenant | see Romans baseline | covenant | 14:24. Reuse exactly (언약). | 언약 | Low (per baseline) |
| Ἀββά ὁ Πατήρ (Abba ho Patēr) | Abba, Father | see Romans baseline | Abba, Father | 14:36 — Gethsemane prayer; reuses 아빠/아버지 exactly. Note the recurrence of the “cup” (ποτήριον) metaphor from the core passage: “remove this cup from me.” | 아빠 아버지 | Critical/High (per baseline) |
| θέλημα (thelēma) | will, desire | God’s sovereign will vs. Jesus’ own will as a genuinely human petitioner | ”not what I will, but what you will” | 14:36 — grounds the voluntary character of Christ’s self-giving (cf. λύτρον, 10:45) — the ransom is willingly given, not extracted. | 원하시는 뜻 (won-hasineun tteut) | High |
| Συνέδριον (Synedrion) | Sanhedrin, council | the Jewish high court/ruling council | council, Sanhedrin | 14:53-65 — Jesus’ trial; the blasphemy charge (14:64) directly echoes Mark 2:7 and 3:29. | 공회 (gonghoe) | Medium |
Mark 15 — Trial before Pilate; Crucifixion; Death; Burial
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| σταυρόω (stauroō) | to crucify (verb form of σταυρός) | literal Roman execution by crucifixion | crucify | 15:24-25 — the literal fulfillment of the metaphorical cross-bearing announced at 8:34; reuses 십자가 (as verb: 십자가에 못 박다). | 십자가에 못 박다 (sipjaga-e mot bakda) | Critical |
| βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn) | King of the Jews | the charge/title affixed to Jesus, ironically true | ”King of the Jews” | 15:2, 15:9, 15:12, 15:18, 15:26 — repeated with mounting irony; the true kingship the disciples sought worldly status within (cf. Mark 10:37) is revealed at the cross itself. | 유대인의 왕 (Yudaein-ui wang) | Medium |
| ἐγκατέλιπες (egkatelipes) | “you have forsaken/abandoned” | Psalm 22:1 quotation; the cry of dereliction | ”why have you forsaken me?“ | 15:34 — “My God, my God, why have you forsaken me?” — the theological climax of the necessity of the cross: the Son bears the full weight of separation involved in the ransom for many. | 어찌 나를 버리셨나이까 | Critical |
| υἱὸς θεοῦ — centurion’s confession | — | — | “Truly this man was the Son of God!“ | 15:39 — forms the inclusio with 1:1, 1:11; reuses 하나님의 아들 exactly, now confessed by a Gentile at the cross itself — tying Deity of Christ, Suffering Servant, and the gospel’s universal scope together at the narrative’s climax. | 하나님의 아들 (reuse) | Critical (per baseline) |
Mark 16 — Resurrection; the Empty Tomb; (Longer Ending: Great Commission)
| Term | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering | Risk Tier |
|---|
| ἠγέρθη (ēgerthē) / ἀνάστασις-adjacent | ”he has been raised” | divine-passive; God raised him | ”he has risen,” “he is not here, for he has been raised” | 16:6 — the empty tomb announcement; conceptually identical to, and translated consistently with, the Romans baseline’s 부활 (resurrection), though this specific verse uses the passive of ἐγείρω rather than the noun ἀνάστασις. Reuse 부활 for the resurrection concept; render this specific clause as 살아나셨다/일으키심을 받으셨다. | 부활 / 살아나셨다 | Critical (per baseline) |
| κηρύξατε τὸ εὐαγγέλιον (kēryxate to euangelion) | “proclaim the gospel” | commissioning language | ”preach/proclaim the gospel to all creation” | 16:15 (longer ending) — reuses 복음 and 전파하다/선포하다 exactly (Mark 1); connects to “Mission to the Nations” already documented in the Romans baseline. | 복음을 전파하라 | Medium |
Textual note: Mark 16:9-20 (the “longer ending”) is textually disputed in the manuscript tradition. This should be flagged as a translator/footnote matter (per the standard KRV practice of bracketing or footnoting this section) rather than a term-level translation risk; no new Critical/High doctrinal term is introduced here beyond reuses already covered above.
Summary of Full-Book Coverage
All sixteen chapters of Mark have been surveyed. No chapter was found to introduce zero new load-bearing vocabulary outright — even chapters dominated by narrative action (e.g., Mark 6, Mark 11) contribute at least one term requiring explicit doctrinal handling (σπλαγχνίζομαι, ἐγώ εἰμι, ὡσαννά, etc.) — so no chapter is recorded as a bare reuse-only chapter; all such minor terms are nonetheless logged above for completeness. The core passage (Mark 10:35-45) has received full verse-by-verse treatment in Part A. See 08_core_glossary.md for the consolidated, citation-indexed glossary drawn from this analysis.