Semantic Analysis
Semantic Analysis — Gospel of Mark (Koine Greek → Ukrainian)
Scope and Method
This analysis covers the entire Gospel of Mark, chapters 1–16, in the original Koine Greek (Nestle-Aland text represented in transliteration/gloss form). The core passage, Mark 10:35-45, receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms using the same fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Ukrainian) rendering with risk assessment.
Governing rule: Any term already recorded in the baseline Romans/Galatians translation_memory.json is reused exactly as recorded there (e.g., εὐαγγέλιον → Євангеліє; βασιλεία τοῦ θεοῦ → Царство Боже; πίστις → віра; δόξα → слава; διαθήκη → завіт; Ἀββά ὁ πατήρ → Авва, Отче). New terms specific to Mark are assigned Ukrainian renderings and risk tiers consistent with the baseline’s methodology and Ukraine’s documented three-tradition, wartime risk profile.
Risk tiers follow the baseline’s doctrine_risk_registry.json definitions:
- Critical — alters/destroys essential doctrine or collides with a live theological/political controversy; mandatory theologian review.
- High — significant theological confusion or wartime/cultural sensitivity; theologian review required.
- Medium — clarity risk or registerial misreading; native speaker review.
- Low — minor imprecision; automated review sufficient.
PART A — CORE PASSAGE: Mark 10:35-45 (Verse-by-Verse)
Mark 10:35
Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης οἱ υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ· Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν.
| Terms | Variants | Contextual Theological Meaning | Ukrainian Rendering | Risk |
|---|---|---|---|---|
| προσπορεύονται prosporeuontai ”come up to/approach” | approach with a request/petition ”came to,” “approached” | James and John approach privately, setting up a request that presumes privileged status | підійшли (до Нього) | Low |
| Διδάσκαλε Didaskale ”Teacher” (vocative) | rabbi/teacher-address, honorific ”Teacher,” “Master,” “Rabbi” | Address is respectful but the request that follows undercuts genuine disciple-posture; sets up the following irony | Учителю | Low |
| θέλομεν ἵνα…ποιήσῃς thelomen hina…poiēsēs ”we want that you do” | a demand-request formula, blunt ”we want you to do,” “we want you to grant” | The bluntness (“we want,” not “we ask”) signals presumption — this is the seed of the whole pericope’s problem | хочемо, щоб Ти зробив | Medium — tone must carry presumption, not humble request |
Mark 10:36
ὁ δὲ εἶπεν αὐτοῖς· Τί θέλετε [με] ποιήσω ὑμῖν;
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| Τί θέλετε ποιήσω Ti thelete poiēsō ”What do you want [that] I do” | neutral, open question ”What do you want me to do” | Jesus does not rebuke the approach yet; he draws out the actual content of the request, a pattern of patient pedagogy | Що хочете, щоб Я зробив вам? | Low |
Mark 10:37
οἱ δὲ εἶπαν αὐτῷ· Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου.
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ἐκ δεξιῶν…ἐξ ἀριστερῶν ek dexiōn…ex aristerōn ”from [the] right…from [the] left” | seats of highest honor flanking a throned ruler ”at your right and left,” “places of honor” | Enthronement imagery; James/John assume Jesus’ glory will function like an earthly royal court with ranked seats | праворуч…ліворуч | Low |
| δόξῃ σου doxē sou ”your glory” | radiant honor, exalted state, royal splendor ”your glory,” “your glorious reign” | Reuses the baseline δόξα → слава term exactly. Here it is Jesus’ glory — the disciples assume His coming glorification means worldly royal enthronement, exactly the misunderstanding Jesus must correct in vv.38-45 | слава | High — inherits baseline’s Critical/High caution: слава’s association with the patriotic “Слава Україні” greeting must not blur; here it is Christ’s own future glory (his resurrection/exaltation, foreshadowed but not yet reached at this point in Mark), and the whole point of the passage is that this glory is reached through suffering-servanthood, not court politics |
Mark 10:38
ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι;
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ποτήριον potērion ”cup” | a literal drinking vessel; OT idiom for one’s allotted portion, especially of divine judgment/suffering (Ps 75:8; Isa 51:17,22; Jer 25:15) “cup,” “the cup I drink” | The “cup” Jesus will drink is His coming suffering and death (echoed again in 14:36 Gethsemane) — a fixed, appointed portion, not a metaphor James/John yet understand | чаша | High — чаша is the Ohienko/liturgical term but is also the word for the Eucharistic Chalice (Чаша Господня) revered in every tradition’s Divine Liturgy/Mass. Here Paul-parallel risk: the “cup” of suffering (OT judgment-portion idiom) must not collapse into only its later sacramental echo at 14:23-24; the sacramental cup derives its meaning from this cup of suffering, not the reverse — this must be taught explicitly, not assumed |
| βάπτισμα…βαπτισθῆναι baptisma…baptisthēnai ”baptism…to be baptized” | ritual immersion; here, metaphorically, being “immersed” in/overwhelmed by suffering and death ”baptism,” “to be baptized [into death]“ | Not the water rite but a metaphorical extension: total immersion into death itself, anticipating His passion | хрещення…бути хрещеним | Critical — see full note under “baptism” in the New Terms table below; this is the single highest-risk term in the core passage precisely because Ukraine’s readers hold acutely tradition-marked convictions about водне хрещення (water baptism: infant/sacramental vs. believer’s baptism). Here the word denotes suffering unto death, wholly other than the rite, and this metaphorical sense must be explicitly and unmistakably flagged on first occurrence or readers will default to the ritual meaning |
Mark 10:39
οἱ δὲ εἶπαν αὐτῷ· Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε,
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| Δυνάμεθα Dynametha ”We are able” | confident (over-confident) assertion of capability ”We can,” “We are able” | Ironic: they confidently claim ability to share Jesus’ suffering-cup without grasping what it is; historically fulfilled partially (James martyred, Acts 12:2; John endures exile/persecution) but not as royal privilege | Можемо | Medium — tone of unwitting overconfidence must be preserved, not smoothed into a pious affirmation |
| πίεσθε…βαπτισθήσεσθε piesthe…baptisthēsesthe ”you will drink…you will be baptized” | future passive — this will happen to them, not by their own achievement ”you will drink,” “you will be baptized [into suffering]“ | Jesus confirms they will share in suffering (a real, costly discipleship truth) but immediately withholds the throne-privilege they actually sought (v.40) — sharing Christ’s sufferings does not entitle one to rank | будете пити…будете хрещені | High — same term-family caution as v.38; register must keep future-passive divine-ordination sense, not present-tense choice |
Mark 10:40
τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται.
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| οὐκ ἔστιν ἐμὸν δοῦναι ouk estin emon dounai ”it is not mine to give” | a statement of the Son’s voluntary submission to the Father’s ordained plan, not a limit on Christ’s deity as such ”it is not mine to grant,” “is not for me to give” | Places rank-assignment entirely within the Father’s sovereign plan (cf. Mark 13:32); reinforces that Kingdom “greatness” is not Jesus’ to hand out as patronage | не Мені це дати | High — must not be read as diminishing Christ’s authority generally (risk of a subordinationist misreading); the note must clarify this reflects the Son’s voluntary submission within the Trinitarian mission, echoed later in Gethsemane’s “not my will but yours” (14:36) |
| ἡτοίμασται hētoimastai ”has been prepared” | divine passive — prepared by God, already determined ”has been prepared [by God]“ | Divine providence language; reuse the discipline the baseline requires for провидіння Боже (providence) — not fate/доля | приготовано (Богом) | Medium |
Mark 10:41
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ἀγανακτεῖν aganaktein ”to be indignant/angry” | strong displeasure, resentment ”began to be indignant,” “were angry” | The other ten disciples’ anger is not righteous correction but rivalry — the whole group, not just James/John, is caught in status-seeking, setting up Jesus’ teaching for all twelve | обурюватися | Low |
Mark 10:42
καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς· Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| τῶν ἐθνῶν tōn ethnōn ”of the nations/gentiles” | here: the nations of the world generically, i.e. worldly political rulers in general — NOT the Jew/Gentile theological contrast ”the Gentiles,” “the nations,” “the world’s rulers” | Describes worldly political rule as a contrast-class for the Kingdom ethic that follows | народи | Medium — reuse the baseline’s own instruction on ἔθνη/погани: since погани’s everyday meaning has drifted to “wicked/bad people,” and this verse is not a Jew-Gentile theological contrast but a generic description of worldly rulers, use народи (not погани) to avoid an unintended insult where none is meant |
| κατακυριεύουσιν katakyrieuousin ”lord over, dominate” | to exercise domineering, self-serving control ”lord it over,” “dominate” | Names the pattern of worldly greatness Jesus explicitly rejects for the Kingdom community — the defining term of the “Servanthood versus Worldly Greatness” doctrine | володарюють (над ними) | High — must retain the negative, domineering connotation sharply; do not soften to a neutral “govern/rule,” which would blunt the deliberate contrast with διάκονος/δοῦλος in vv.43-44 |
| μεγάλοι…κατεξουσιάζουσιν megaloi…katexousiazousin ”great ones…exercise authority over” | μεγάλος = one of high status; κατεξουσιάζω = to exert forceful authority/power over ”their great ones exercise authority over them” | Parallel intensification of κατακυριεύουσιν; reinforces the coercive, status-driven model of leadership Jesus rejects | великі… панують (над ними) | High — same discipline as above |
Mark 10:43
οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν, ἀλλ᾽ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος,
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| οὐχ οὕτως…ἐν ὑμῖν ouch houtōs…en hymin ”not so…among you” | sharp contrastive negation ”it shall not be so among you,” “not so with you” | The Kingdom community is explicitly defined as an inversion of worldly power-structures — central to “Kingdom Breaking In” and “Servanthood” doctrines together | не так має бути між вами | High — must carry full force of contrast, not a mild suggestion |
| μέγας γενέσθαι megas genesthai ”to become great” | to attain high status/honor ”wants to become great” | Names the ambition itself as legitimate to redirect (Jesus does not condemn the desire for greatness, but redefines its path) | стати великим | Low |
| διάκονος diakonos ”servant, attendant, table-waiter” | one who serves another’s needs, often menial/domestic service; root of “deacon” but here has no ecclesiastical-office sense ”servant,” “minister,” “deacon” (institutional sense inapplicable here) | Jesus redefines greatness as voluntary service — the structural key term of the “Servanthood versus Worldly Greatness” doctrine | слуга | High — must render as слуга (ordinary servant), never as диякон. Диякон in Ukrainian denotes the specific ordained clerical office of deacon in the Orthodox and Greek Catholic hierarchical structure; using it here would collapse Jesus’ universal servant-ethic for every disciple into a narrow clerical office, exactly backward from Jesus’ point that greatness-through-service applies to all who would be great, not to a set-apart order |
Mark 10:44
καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος·
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| πρῶτος prōtos ”first” | rank/priority, highest position ”first,” “the greatest,” “chief” | Intensifies v.43’s μέγας — the very top rank is redefined through the same servant-logic | перший | Low |
| δοῦλος doulos ”slave, bondservant” | one wholly owned by and obligated to a master, without personal legal autonomy — the strongest servitude term in Greek, stronger than διάκονος ”slave,” “bondservant,” “servant” | Jesus intensifies v.43’s διάκονος to δοῦλος — not merely serving, but total self-giving ownership-surrender, modeling His own coming self-gift (v.45) | раб | Critical — this is a grounded, high-stakes Ukrainian risk distinct from any generic translation caution. Раб carries the full historical weight of Ukraine’s own experience of кріпацтво (serfdom, abolished 1861), Soviet-era forced/penal labor, and — acutely, since 2022 — the ongoing reality of Ukrainian civilians and POWs held by Russia, for whom “раб/рабство” language is a real, current atrocity category, not metaphor. Rendering δοῦλος accurately (raw, total self-surrender — the lexically correct choice, since слуга under-translates the intensification from διάκονος) risks landing as an approval of coerced bondage rather than Christ’s voluntary, dignified self-gift as the pattern for greatness. This term requires mandatory human theologian review and explicit framing text distinguishing Christ’s voluntary self-giving servanthood from any form of imposed slavery/bondage, paralleling the discipline the baseline’s Galatians package already applies to “yoke of slavery” (ярмо рабства) and “freedom” (свобода/воля). |
Mark 10:45
καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the Son of Man” | Mark’s central self-designation for Jesus, drawing on both Daniel 7:13-14 (exalted, authoritative apocalyptic figure receiving an everlasting kingdom) and Ezekiel’s humble “son of man” (a mere human being) — a deliberately double-register title ”Son of Man,” “the Human One” | The whole Gospel’s Messianic Secret converges here: the exalted Daniel-7 figure identifies His mission as suffering, dying servant — the paradox is the theological center of Mark | Син Людський | Critical — see full note under “Son of Man” in the New Terms table below; this is arguably Mark’s single most important title and requires explicit, repeated exposition throughout the curriculum, not a one-time gloss |
| διακονηθῆναι…διακονῆσαι diakonēthēnai…diakonēsai ”to be served…to serve” | passive/active infinitive pair of διακονέω, same root as διάκονος (v.43) “to be served…but to serve” | Jesus states His own mission in exactly the servant-terms He has just taught the disciples — He is not merely a teacher of the ethic but its supreme embodiment | бути обслуговуваним…служити | High — the deliberate verbal echo with διάκονος in v.43 should be preserved by using the служити/слуга word-family consistently across vv.43 and 45, not a different verb, so the connection is visible in Ukrainian as it is in Greek |
| δοῦναι τὴν ψυχὴν αὐτοῦ dounai tēn psychēn autou ”to give his soul/life” | ψυχή = the whole self/life, not merely an immaterial “soul” component ”to give his life,” “to lay down his life” | Describes Jesus’ voluntary, self-giving death — an act of will, not passive victimhood | віддати Своє життя | High — ψυχή here must be rendered життя (life/self), not душа (soul); душа in Ukrainian carries strong body/soul dualism from Orthodox/Greek Catholic anthropology and could suggest only Jesus’ “spiritual essence” was given while obscuring that His whole embodied life was surrendered in real, historical death |
| λύτρον lytron ”ransom, price of release” | the price paid to free a slave or captive (manumission) or to redeem a hostage/prisoner; commercial-legal term with no inherent religious meaning outside this context ”ransom,” “payment for release,” “redemption price” | The single most theologically loaded word in the passage: Jesus’ death is the price paid to free “the many” from bondage to sin — the doctrinal core of “The Ransom for Many” | викуп | Critical — грounded double risk for Ukraine. (1) Doctrinally: none of the three living Ukrainian traditions has a fully developed ransom/penal-substitutionary atonement category identical to this Protestant-evangelical framing (Orthodox and Greek Catholic theology tend toward recapitulation/theosis-oriented atonement categories); this must be taught explicitly, exactly as the baseline requires for “imputed righteousness.” (2) Culturally/currently: викуп is the ordinary, literal Ukrainian word for a ransom payment demanded for the release of a hostage or prisoner — an acutely live, non-metaphorical wartime reality since 2022 (POW exchanges, hostage payments, occupied-territory extortion). This gives the term extraordinary pastoral power (readers know exactly, viscerally, what a ransom is) but equally extraordinary risk of being heard as describing only a commercial/political transaction rather than Christ’s voluntary, once-for-all atoning self-gift. Mandatory theologian review for every occurrence. |
| ἀντὶ πολλῶν anti pollōn ”instead of/in place of many” | ἀντί (not ὑπέρ) specifically denotes substitution — one thing given in the place of another, not merely “on behalf of/for the benefit of" "for many,” “in place of many,” “instead of many” | The preposition choice (ἀντί rather than ὑπέρ) signals substitutionary, not merely beneficial, atonement — Christ’s death stands in the place of the many’s due death | за багатьох (в значенні “замість багатьох”) | High — a translation-form risk: Ukrainian за is ambiguous between “for the benefit of” and “in place of,” and could default to the weaker general-benefit sense. The substitutionary force of ἀντί must be carried by explicit exposition (a translator’s note / teaching gloss), since the preposition alone in Ukrainian cannot fully disambiguate, paralleling the baseline’s caution about насіння’s singular/plural gap in Galatians 3:16 |
| πολλῶν pollōn ”many” | a large but not necessarily universal number; echoes Isaiah 53:11-12 (“bear the sin of many,” “make many to be accounted righteous”) “many,” “the many” | Directly identifies Jesus as the Isaiah 53 Suffering Servant — the doctrinal anchor of “Jesus as the Suffering Servant” | багато(х) | Medium — the Isaiah 53 background must be explicitly supplied; without it, “many” reads as a bare quantifier rather than a servant-song echo |
PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ἀρχὴ τοῦ εὐαγγελίου archē tou euangeliou ”beginning of the gospel” | Mark’s programmatic opening title ”the beginning of the gospel” | Frames the entire book as an authoritative announcement, reusing baseline εὐαγγέλιον → Євангеліє | Початок Євангелія | High (reuse baseline gospel note) |
| μετάνοια / μετανοέω metanoia / metanoeō ”change of mind,” “turn” | complete reorientation of mind, heart, and direction of life; NOT mere remorse ”repentance,” “repent” | John’s and Jesus’ shared call (1:4, 1:15): a decisive, whole-life turning that prepares for/responds to the Kingdom | покаяння / покаятися | High — Покаяння is also the standard Ukrainian name for the Sacrament of Confession (Таїнство Покаяння) in the Orthodox and Greek Catholic traditions. Risk that readers narrow Mark’s call to a single ritual act (going to confession) rather than the ongoing, foundational reorientation of the whole self Mark’s Gospel describes. Must be explicitly distinguished from, while not disparaging, the sacramental practice. |
| ἐγγίζω (ἤγγικεν ἡ βασιλεία) engizō ”draw near, come near” | temporal/spatial nearness, imminence ”is at hand,” “has come near,” “is near” | Announces the Kingdom’s arrival as already breaking in, not merely future — the seed of the “Kingdom of God Breaking In” doctrine | наблизилося | Medium — must preserve the already/not-yet tension; avoid rendering as purely future (“will come”) or purely past/complete (“has arrived fully”) |
| βασιλεία τοῦ θεοῦ basileia tou theou ”kingdom of God” | reuse baseline ”kingdom of God” | Reuse baseline exactly | Царство Боже | High (reuse baseline note) |
| ἐξουσία exousia ”authority, right to act” | delegated or inherent right/power to act, distinct from mere δύναμις (raw ability/power) “authority,” “power” | Introduced at 1:22, 1:27 — the crowds marvel that Jesus teaches “with authority,” unlike the scribes; grounds the “Jesus’ Authority over Sickness, Sin, and Nature” doctrine from its first appearance | влада | High — влада is currently one of the most politically charged words in Ukrainian public life (government legitimacy, wartime authority, and the contested jurisdictional authority claims among OCU/UOC/UGCC already flagged Critical in the baseline’s church doctrine). Jesus’ personal, self-evident authority must be kept distinct from any of these live institutional-authority debates; explicit framing required. |
| πνεῦμα ἀκάθαρτον pneuma akatharton ”unclean spirit” | a personal, malevolent supernatural being opposing God, distinct from Святий Дух ”unclean spirit,” “evil spirit,” “demon” | First exorcism (1:23-26) — establishes Jesus’ authority over the demonic realm | нечистий дух | High — inherits the baseline’s caution that “дух” alone must never stand for the Holy Spirit; here the inverse risk applies — нечистий дух must be read as a real personal evil being, not folk-cultural “злі духи” from Ukrainian/Slavic folklore (household spirits, forest spirits), a still-present post-Soviet folk-cultural category |
| θεραπεύω therapeuō ”heal, cure” | to restore to health/wholeness ”heal,” “cure” | Programmatic healing ministry (1:34, 1:40-42) tied to the in-breaking Kingdom | зціляти | Medium — distinguish from generic лікувати (medical treatment); зцілення carries the fuller sense of restoration to wholeness appropriate to Kingdom-sign healing |
| λέπρα / λεπρός lepra / lepros ”leprosy / leper” | a serious skin disease rendering one ritually unclean and socially excluded under Torah ”leprosy,” “leper” | The leper’s healing and Jesus’ willingness to touch him (1:41) dramatize Kingdom boundary-crossing compassion | проказа / прокажений | Low-Medium |
Chapter 2
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ἀφίημι (ἁμαρτίας) aphiēmi ”forgive, release, let go” | to release a debt/offense; here specifically forgiving sin, a divine prerogative ”forgive,” “your sins are forgiven” | 2:5-10 — Jesus forgives sins directly and defends it as evidence of His Son of Man authority (ἐξουσία), a direct claim to divine prerogative | прощати / відпускати (гріхи) | High — must not collapse into routine confessional forgiveness practice (baseline already warns прощення гріхів must not substitute for виправдання/justification in Romans; here the risk runs the other direction — this is Jesus personally exercising divine authority to forgive, the deity-of-Christ point, not primarily a teaching about the forgiveness process itself) |
| ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the Son of Man” | see full note at Mark 10:45 above ”Son of Man” | First occurrence (2:10) of Mark’s central title, here paired with authority to forgive sins | Син Людський | Critical — see New Terms table below |
| σάββατον sabbaton ”Sabbath” | the seventh-day rest commanded in Torah ”Sabbath,” “the Sabbath day” | 2:23-28 — “the Son of Man is lord of the Sabbath” (κύριος…τοῦ σαββάτου), reasserting divine authority over covenant law itself | субота | Medium-High — субота is also simply the ordinary modern Ukrainian word for “Saturday.” Risk of a homograph flattening: “Lord of the Sabbath” could be misheard as a strange claim about a day of the week rather than the weighty covenantal claim Jesus makes over the Mosaic institution itself. Requires explicit OT background framing. |
Chapter 3
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ἀπόστολος (ἀποστέλλω) apostolos ”one sent” | reuse baseline ”apostle” | 3:14 — appointing the Twelve as ἀπόστολοι, formalizing delegated authority | апостол | Medium (reuse baseline note) |
| βλασφημία (εἰς τὸ Πνεῦμα τὸ Ἅγιον) blasphēmia ”blasphemy, slander against God” | speech or action that defames God’s character/works ”blasphemy,” “blaspheme” | 3:28-29 — the “unforgivable sin,” attributing the Spirit’s work to Satan; a doctrine that provokes real pastoral anxiety and needs careful, non-alarmist framing | хула (на Святого Духа) | High — this verse is a frequent source of devotional anxiety across all traditions; must be framed pastorally (a settled, willful, final rejection of the Spirit’s testimony to Christ, not a momentary doubt or an accidental misstatement) rather than left to generate fear |
| θέλημα τοῦ θεοῦ thelēma tou theou ”will of God” | God’s purpose, desire, or command ”will of God” | 3:35 — “whoever does the will of God is my brother” — redefines true family/kinship around obedience to God, not blood | воля Божа | Medium-High — a genuine homograph collision worth flagging for this curriculum: воля is the Galatians Language Package’s chosen Scripture-citation register word for freedom (свобода/воля, register split). Here воля means “will” (as in “God’s will”), an entirely different sense. Context should disambiguate for most readers, but this collision should be noted explicitly in teaching material to avoid confusion between “Christ’s freedom” (5:1, 13) and “God’s will” appearing in the same broader curriculum vocabulary. |
Chapter 4
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| παραβολή parabolē ”parable, comparison” | an extended metaphor/illustrative story ”parable” | Mark 4’s structural device for teaching about the Kingdom | притча | Low |
| μυστήριον (τῆς βασιλείας) mystērion ”mystery, secret” | a truth formerly hidden, now disclosed to insiders — not an unsolvable riddle ”mystery,” “secret” | 4:11 — “to you has been given the mystery of the kingdom of God”; central to the “Messianic Secret” and “Kingdom Breaking In” doctrines: the Kingdom’s true nature is disclosed to disciples but veiled to outsiders through parable-form | тайна / таємниця | Critical — Тайна is also the standing Orthodox and Greek Catholic term for the Sacraments themselves (Святі Тайни, “Holy Mysteries” — e.g. Таїнство Хрещення); the Last Supper is literally called “Тайна Вечеря” in Ukrainian. Readers formed in these traditions could easily hear “the mystery of the Kingdom” as “the Sacrament of the Kingdom,” importing sacramental categories foreign to Mark’s actual point (a previously hidden truth about the Kingdom’s present, veiled, seed-like arrival, now revealed to disciples through Jesus’ teaching). Requires explicit disambiguating gloss on first occurrence. |
Chapter 5
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| Λεγιών Legiōn ”Legion” (proper name) | a Roman military unit (c. 6,000 soldiers); here the demons’ self-designation ”Legion” | 5:9 — dramatizes the overwhelming scale of the demonic oppression Jesus overcomes | Легіон | Low |
| σῴζω (ἡ πίστις σου σέσωκέν σε) sōzō ”save, heal, rescue, make whole” | a single Greek verb spanning physical healing and spiritual salvation — deliberately, not accidentally, overlapping ”made you well,” “healed you,” “saved you” | 5:34 — the bleeding woman’s healing is described with the same verb Mark and the whole NT use for salvation, making bodily healing a sign pointing toward the fuller salvation Christ brings | зцілити (тут) / спасти (у ширшому значенні) | High — a genuine translation-form gap: Ukrainian has no single verb spanning both senses as Greek σῴζω does. Context in 5:34 favors зцілити (your faith has healed you), but the deliberate Markan wordplay linking physical healing to the language of ultimate salvation (спасіння, already TM) must be supplied by explicit exposition, since the Ukrainian rendering alone cannot carry both senses simultaneously |
| ἐγείρω egeirō ”raise up, get up” | ordinary “stand up” and, in resurrection contexts, “raise from the dead" "arise,” “get up,” “raise” | 5:41-42 — Jairus’s daughter “arose” (ἀνέστη/ἠγέρθη); anticipates full resurrection language (already TM воскресіння) without yet being the final resurrection | встати / воскресити | Medium |
Chapter 6
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| προφήτης prophētēs ”prophet” | reuse baseline ”prophet” | 6:4 — “a prophet is not without honor except in his hometown”; also frames the John the Baptist narrative | пророк | Low (reuse baseline note) |
| ἀποστέλλω apostellō ”send out” | commissioning with delegated task/authority ”send out” | 6:7 — sending of the Twelve on mission, prefiguring the church’s mission | послати | Low-Medium |
| ἐγώ εἰμι egō eimi ”I am” | a bare self-identification formula that, in theophanic contexts (echoing Exodus 3:14; Isaiah 43:10-11), functions as divine self-disclosure ”It is I,” “I am [he]“ | 6:50 — walking on water, Jesus says ἐγώ εἰμι, echoing God’s self-revelation to Moses; a quiet but weighty deity-of-Christ claim | Я є | High — ordinary Ukrainian idiom for reassurance would simply say “це Я” (“it’s me”), which loses the theophanic register entirely. Must render literally (Я є) with an explicit note pointing to the Exodus/Isaiah background, restoring the confession’s force exactly as the baseline requires for “Ісус є Господь” in Romans 10:9 |
Chapter 7
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| παράδοσις (τῶν πρεσβυτέρων/ἀνθρώπων) paradosis ”tradition, that which is handed down” | here specifically human customary teaching, contrasted with God’s actual commandment ”tradition,” “the tradition of the elders” | 7:1-13 — Jesus contrasts merely human tradition with God’s commandment, condemning the former when it nullifies the latter | традиція (людська) | Critical — Ukrainian Передання is the exact standing term for Holy Tradition (Святе Передання), which the Orthodox and Greek Catholic traditions hold as authoritative alongside Scripture. Using Передання here for the merely human “tradition of the elders” Jesus critiques would risk sounding like Jesus condemning Holy Tradition itself — nearly the opposite of a careful reading. Must use a more neutral term (традиція, or “людські звичаї/настанови”) with explicit qualification that Jesus targets specific human customs elevated above God’s actual command, not the category of tradition as such — paralleling the fencing the baseline already requires for “works of the law” versus обряд-positive piety in Galatians. |
| κοινός / κοινόω koinos / koinoō ”common, unclean” / “to defile, make common” | ritual impurity language; Jesus relocates the source of defilement from external food/contact to the heart ”unclean,” “defile,” “common” | 7:15-23 — “what comes out of a person is what defiles” — redirects purity concern to the moral center (καρδία, heart) | нечистий / оскверняти | Medium |
Chapter 8
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| Χριστός Christos ”Anointed One” | reuse baseline messiah entry conventions ”Christ,” “Messiah” | 8:29 — Peter’s confession, “Σὺ εἶ ὁ Χριστός” (“You are the Christ”) — the hinge of the Messianic Secret: the title is rightly confessed but immediately reinterpreted through coming suffering (8:31-33) | Христос | High — inherits the baseline’s exact caution for “messiah”: Христос functions as Jesus’ effective surname in everyday Ukrainian, and this confession’s force as a specific, momentous recognition-claim must be explicitly re-surfaced, not assumed still felt by readers |
| δεῖ (παθεῖν) dei ”it is necessary, must” | divine necessity — not mere prediction or fatalistic inevitability, but God’s ordained plan ”must,” “it is necessary that” | 8:31 — first Passion prediction: “the Son of Man must (δεῖ) suffer many things” — grounds “The Necessity of the Cross” doctrine explicitly in God’s plan, not blind fate | мусить / має (постраждати) | High — must retain the sense of God’s sovereign, purposive ordination (echoing Isaiah 53’s “it pleased the LORD,” Isa 53:10) and must not be allowed to drift toward доля/фатум-adjacent fatalism, the same caution the baseline applies to election and providence vocabulary |
| πάσχω paschō ”suffer” | to undergo suffering, especially unjust affliction ”suffer” | Paired with δεῖ; names the content of the necessity | постраждати / страждати | Medium |
| σταυρός (ἆρον τὸν σταυρόν) stauros ”cross, stake” | the literal Roman execution instrument; metaphorically, the call to costly self-denying discipleship ”cross,” “take up your cross” | 8:34 — “take up his cross and follow me” — the call to discipleship modeled on Jesus’ own coming death | хрест | High — хрест is deeply embedded in Ukrainian visual/devotional culture (personal cross pendants worn by nearly all believers, roadside memorial crosses, church dome crosses) — an asset for concreteness, but risk that “take up your cross” is heard as devotional symbolism (wearing/displaying a cross) rather than Jesus’ actual point: embracing a costly, self-denying, potentially fatal path of discipleship |
| ψυχή (τὴν ψυχὴν αὐτοῦ σῶσαι/ἀπολέσαι) psychē ”soul, life, self” | the whole living self, not merely an immaterial component ”life,” “soul,” “self” | 8:35-37 — “whoever would save his life will lose it…” — a paradox central to discipleship amid fear | життя (v.35, 37) / душа (v.36-37 “profit the world, lose his soul”) — context-sensitive | High — see the fuller note under ψυχή at Mark 10:45 above; the same case-by-case discipline applies throughout Mark: use життя where the whole embodied self/life is meant, душа only where the immaterial-component sense is genuinely intended by context (8:36’s “gain the world, forfeit his soul” leans toward душа, but even there life is the more holistic and defensible rendering; native-speaker/theologian judgment required per occurrence) |
Chapter 9
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| μεταμορφόω metamorphoō ”transform, change form” | visible, glorious change of outward appearance revealing inner divine reality ”transfigured,” “transformed” | 9:2-8 — the Transfiguration, a preview of Christ’s glory (δόξα) validating the Son of God title before the Passion | преобразитися (Преображення) | Low — a genuine cultural asset: Преображення Господнє (Transfiguration of the Lord, August 19) is a major feast in the Ukrainian church calendar across Orthodox and Greek Catholic tradition, giving this term strong, positive cultural rooting comparable to Easter/resurrection |
| ἀπιστία apistia ”unbelief, lack of faith” | absence or weakness of trust; reuse baseline πίστις/віра framework ”unbelief” | 9:24 — “I believe; help my unbelief” — a devotionally beloved verse modeling honest, struggling faith | невіра | Medium — reuse the baseline’s caution on віра (personal trust, not confessional identity); невіра here names a struggle within genuine faith, not unbelief as final rejection (contrast with 3:29’s blasphemy of the Spirit) |
| σκάνδαλον skandalon ”stumbling block, snare” | that which causes one to fall into sin or apostasy ”stumbling block,” “causes to sin” | 9:42-47 — the severe sayings about causing “little ones” to stumble | привід до падіння / спокуса (гріха) | Medium — must not be flattened into a generic “temptation” (a different Greek word, πειρασμός); this is specifically about causing another to fall |
| γέεννα geenna ”Gehenna” | the Valley of Hinnom, historically a site of idolatrous child sacrifice, used by Jesus as a name for final judgment/hell ”hell,” “Gehenna” | 9:43-47 — warnings of final judgment | геєна | Medium-High — recommend геєна (transliteration, tied to its literal geographic/historical referent) over the common folk-word пекло, which in Ukrainian carries heavy extrabiblical folk-imagery (devils, torment scenes from folk art and literature) that could import imagination beyond the text’s actual claim |
Chapter 10 (non-core-passage material)
Note: Mark 10:35-45 is treated in full above as the core passage. This section covers the chapter’s other load-bearing terms.
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ζωὴ αἰώνιος zōē aiōnios ”eternal life” | life of the age to come, qualitatively and durationally beyond ordinary mortal life ”eternal life” | 10:17, 10:30 — the rich man’s question and Jesus’ answer frame salvation as ζωὴ αἰώνιος rather than mere present prosperity | вічне життя | Medium |
| Υἱὸς Δαυίδ Huios Dauid ”Son of David” | direct messianic title invoking the Davidic covenant ”Son of David” | 10:47-48 — blind Bartimaeus’s cry, a public messianic confession Jesus does not silence (contrast with earlier secrecy commands — a turning point as Jerusalem nears) | Син Давидів | Medium-High — requires the same OT covenant-chronology background the baseline already flags as a gap for the Davidic Covenant doctrine (readers formed mainly by liturgical-excerpt exposure may lack continuous OT narrative) |
| ἐλέησον eleēson ”have mercy” | a cry for compassionate favor from a superior ”have mercy,” “have pity” | 10:47-48 — “Jesus, Son of David, have mercy on me!“ | помилуй | Medium — positive cultural asset: this cry directly mirrors “Господи, помилуй” (Kyrie eleison), the single most repeated petition in the Divine Liturgy of both the OCU/UOC and the Divine Liturgy/Mass of the Greek Catholic Church. This resonance should be actively used pastorally, comparable to резурекція/Easter and Преображення as positive cultural bridges, while noting the specific messianic (“Son of David”) address that gives Bartimaeus’s cry its full force |
Chapter 11
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ὡσαννά hōsanna ”save now!” (Hebrew/Aramaic loan) | originally a plea for salvation/help, by NT times also an acclamation of praise ”Hosanna” | 11:9-10 — triumphal entry acclamation, echoing Psalm 118 | осанна | Low — positive cultural asset: established liturgical acclamation (Sanctus: “Осанна в вишніх”) sung in every Divine Liturgy/Mass, giving strong, positive cultural rooting |
| οἶκος προσευχῆς / ληστής oikos proseuchēs / lēstēs ”house of prayer” / “robber, bandit” | Temple’s intended purpose vs. its corrupted use ”house of prayer” / “den of robbers” | 11:17 — Temple cleansing, quoting Isaiah 56:7 and Jeremiah 7:11; a concrete act dramatizing the Kingdom confronting corrupted religious institutions | дім молитви / розбійники | Medium |
| ἐξουσία exousia ”authority” | see Ch.1 note ”authority,” “by what authority” | 11:28 — “By what authority are you doing these things?” — the authority question becomes explicitly institutional/adversarial | влада | High — reuse Ch.1 note; here the collision with contemporary Ukrainian ecclesial-authority contestation is sharper still, since the question is asked by religious authorities challenging Jesus’ legitimacy, a dynamic that could inadvertently color readers’ associations with current OCU/UOC/UGCC legitimacy disputes if not carefully framed as belonging entirely to Jesus’ own first-century context |
Chapter 12
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| κεφαλὴ γωνίας kephalē gōnias ”head of the corner, cornerstone” | Psalm 118:22 messianic citation — the rejected stone becomes foundational ”cornerstone,” “chief cornerstone” | 12:10-11 — the parable of the tenants climaxes in this citation, foreshadowing the rejection and vindication of the Son | камінь наріжний (голова кута) | Medium |
| ἐντολή entolē ”commandment” | reuse baseline’s заповідь convention (reserved for individual commandments) “commandment” | 12:28-31 — the greatest commandment(s): love God, love neighbor | заповідь | Low-Medium (reuse baseline law-family note) |
| ἀγάπη (ἀγαπήσεις) agapē ”love” | reuse baseline/Galatians любов entry ”love” | 12:30-33 — committed, active love as the sum of the Law, directly resourcing “Servanthood versus Worldly Greatness” | любов | High (reuse Galatians note) |
| ἀνάστασις anastasis ”resurrection” | reuse baseline воскресіння ”resurrection” | 12:18-27 — the Sadducees’ resurrection question; Jesus affirms bodily resurrection against denial of it | воскресіння | Medium (reuse baseline note) |
Chapter 13
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| θλῖψις thlipsis ”tribulation, affliction, distress” | severe, often collective, suffering/pressure ”tribulation,” “distress,” “affliction” | 13:19, 13:24 — end-times tribulation preceding the Son of Man’s coming | лихоліття / скорбота | High — лихоліття is a word Ukrainians already actively use for historical periods of collective devastation (WWII, the Holodomor) and, currently, the ongoing war. Grounded risk that readers will read Mark 13’s eschatological tribulation as a direct validation that the present war is “the” tribulation Jesus describes, collapsing a specific future-oriented apocalyptic horizon into current events. The resonance may be permitted to register pastorally (comparable to the baseline’s discipline for мир/peace and лихоліття-adjacent language) but the distinct eschatological referent must be explicitly taught, not left to default. |
| ψευδόχριστος / ψευδοπροφήτης pseudochristos / pseudoprophētēs ”false christ” / “false prophet” | one falsely claiming messianic or prophetic status/authority ”false messiahs,” “false prophets” | 13:22 — a warning against deception during the tribulation period | лжехристос / лжепророк | Medium — natural use of the established лже- prefix (already familiar from Galatians TM’s лжебрати); must be kept doctrinally serious, not softened |
| γρηγορέω grēgoreō ”watch, stay alert, be awake” | vigilant readiness, not passive waiting ”watch,” “be alert,” “stay awake” | 13:33-37 — the repeated closing command of the Olivet discourse | пильнувати | Medium — a positive resonance opportunity: physical vigilance is a lived, immediate wartime reality for Ukrainian readers (air-raid alerts, blackout discipline), which maps naturally and appropriately onto the spiritual vigilance Jesus commands, provided the theological referent (readiness for Christ’s return) remains primary |
Chapter 14
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| διαθήκη (τὸ αἷμα μου τῆς διαθήκης) diathēkē ”covenant” | reuse baseline завіт ”covenant,” “my blood of the covenant” | 14:24 — institution of the Last Supper, directly invoking covenant-sacrifice language (Exodus 24:8) | завіт | High (reuse baseline note) |
| αἷμα haima ”blood” | literal blood; here, sacrificial, covenant-ratifying, atoning blood ”blood,” “my blood” | 14:24 — ties Jesus’ coming death to covenant sacrifice and, retrospectively, to the “ransom” (λύτρον) of 10:45 | кров | High — beyond the baseline’s general theological weight, кров currently carries extraordinarily heavy, immediate emotional weight in Ukraine given ongoing wartime bloodshed and casualties; the sacrificial-atonement referent must be kept primary while handling the pastoral weight with the same sensitivity the baseline already requires for мир (peace) |
| Ἀββά ὁ πατήρ Abba ho patēr ”Abba, Father” | Aramaic term of filial intimacy plus Greek translation ”Abba, Father” | 14:36 — Gethsemane prayer; this is the original biblical occurrence of the exact phrase later echoed in Romans 8:15 and Galatians 4:6, both already fixed in the baseline as “Авва, Отче” | Авва, Отче | High (reuse baseline exactly) — note for curriculum writers: Mark 14:36 is chronologically and narratively the source of this phrase; teaching material should note that Paul’s later usage in Romans/Galatians consciously echoes Jesus’ own Gethsemane prayer |
| οὐ τὸ ἐμὸν θέλημα ἀλλὰ τὸ σόν ou to emon thelēma alla to son ”not my will but yours” | submission of will to the Father’s purpose ”not what I will, but what you will” | 14:36 — models the voluntary submission underlying “The Necessity of the Cross” | не Моя воля, а Твоя (нехай буде) | Medium-High — same воля/“will” vs. воля/“freedom” homograph caution flagged at Ch.3; here it is Christ’s own submission of will, the paradigm the disciple is called to imitate, and must not be confused with the Galatians curriculum’s distinct воля = “freedom” register-citation usage |
| ἀπαρνέομαι aparneomai ”deny” | to disown/refuse association with ”deny,” “disown” | 14:30, 14:66-72 — Peter’s threefold denial of Christ, contrasted with the positive self-denial of 8:34 (same verb family, opposite moral valence) | зректися / відректися | Medium — translators should ensure Peter’s failure-denial and the disciple’s call to healthy self-denial (8:34, different verb ἀπαρνέομαι ἑαυτόν vs. ἀπαρνέομαι + person) are not flattened into an identical sense; context must carry the distinction |
| ἀρχιερεύς archiereus ”high priest” | the chief Jewish religious-legal authority ”high priest” | 14:53-65 — the Sanhedrin trial, where Jesus’ identity as Χριστός/υἱὸς τοῦ εὐλογητοῦ is directly interrogated | первосвященик | Low |
Chapter 15
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| σταυρόω stauroō ”crucify” | verb form of σταυρός (Ch.8) — to execute by crucifixion ”crucify” | 15:24-25 — the actual, historical execution the Necessity of the Cross doctrine has anticipated throughout the Gospel | розіп’ясти / розп’яття | High (reuse σταυρός note) |
| βασιλεὺς τῶν Ἰουδαίων basileus tōn Ioudaiōn ”King of the Jews” | the mocking inscription and soldiers’ taunt ”King of the Jews” | 15:2, 15:18, 15:26 — ironic royal title placed on the cross, the ultimate collision of “Kingdom Breaking In” with worldly power’s mockery of it | Цар Юдейський | High — Цар carries the same loaded imperial resonance the baseline already flags for Царство (echoes of the Russian imperial tsardom that historically Russified Ukraine); here the irony is Mark’s own deliberate point (worldly kingship mocks true kingship, which is proven true precisely through the cross), and this irony should be taught explicitly so the historical resonance sharpens rather than obscures the text’s meaning |
| ἐγκαταλείπω (Θεέ μου…τί με ἐγκατέλιπες) egkataleipō ”forsake, abandon” | Psalm 22:1 citation — the cry of dereliction ”why have you forsaken me” | 15:34 — the cross’s climactic cry, the deepest expression of the necessity and cost of the cross | покинути (Боже Мій…чому Ти Мене покинув?) | High — profound theological and pastoral weight; given the scale of loss, displacement, and grief many Ukrainian readers carry from the ongoing war, this verse’s raw cry of felt abandonment carries acute, immediate pastoral resonance and should be handled with the same warmth-within-dignity register the baseline requires for Romans 8’s assurance passages, not treated as abstract theology |
| κεντυρίων kentyriōn ”centurion” | a Roman military officer commanding roughly 100 soldiers ”centurion” | 15:39 — the centurion’s confession, “Truly this man was the Son of God,” the climactic public resolution of the Messianic Secret from an unexpected Gentile witness | сотник | Low-Medium — a positive resonance note: сотник is also a historical Cossack military rank still known in Ukrainian cultural memory, lending the centurion’s confession an unexpected note of indigenous military gravity without requiring any translation adjustment |
Chapter 16
| Terms | Variants | Theological Meaning | Ukrainian | Risk |
|---|---|---|---|---|
| ἀνέστη / ἠγέρθη anestē / ēgerthē ”he arose / he was raised” | reuse baseline воскресіння family ”he has risen,” “he was raised” | 16:6 — the resurrection announcement at the empty tomb, the vindication of everything the Suffering Servant doctrine has anticipated | воскрес | Medium (reuse baseline note) |
| ἄγγελος angelos ”messenger, angel” | a heavenly messenger ”angel” | 16:5 — the young man/angel at the tomb announcing the resurrection | ангел | Low |
Textual note: Mark 16:9-20 (the “longer ending”) is textually disputed, absent from the earliest and most reliable manuscripts (Codex Sinaiticus, Codex Vaticanus). Standard practice, consistent with the Ohienko tradition and modern critical Ukrainian editions, is to include it with a bracketed textual footnote rather than omit it outright. No new theologically load-bearing terms beyond those already treated (ἀνάστασις-family, εὐαγγέλιον) occur in this disputed section that are not already covered above.
Summary Note on Full-Book Coverage
Every chapter of Mark (1–16) has been reviewed. No chapter was found to introduce zero new theological vocabulary; each chapter above lists its load-bearing new or re-contextualized terms. Chapters not treated at length beyond their tables (none omitted) reuse baseline Romans/Galatians terms as noted (εὐαγγέλιον, βασιλεία τοῦ θεοῦ, πίστις, δόξα, διαθήκη, Ἀββά ὁ πατήρ, ἀγάπη, ἀνάστασις, ἀπόστολος, προφήτης) exactly per the baseline’s mandatory-reuse rule, alongside Mark-specific terms newly catalogued in Part B and gathered in full in 08_core_glossary.md.