Semantic Analysis — Gospel of John (Koine Greek → Azerbaijani)

Methodology and Scope

This document analyzes the entire Gospel of John, chapters 1–21, in the original Koine Greek, for the Azerbaijani destination-language translation requirements pipeline. Terms already fixed in the baseline Romans translation_memory.json and bible_term_registry.json are reused exactly and marked “(baseline TM)” below; no alternative renderings are proposed for them. All new John-specific terms receive full treatment: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Azerbaijani) rendering risk.

Citation format follows the baseline convention (Institute for Bible Translation — IBT). The Gospel of John’s full IBT title is Yəhyanın Müjdəsi; short-form citations use Yəhya (e.g., Yəhya 3:16), parallel to the baseline’s “Romalılara” short form for Romalılara məktub.

Per PRD mandate, every chapter of the book is covered. Where a chapter’s content is dominated by narrative movement rather than new load-bearing vocabulary, this is stated explicitly rather than silently skipped.

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PART 1 — Core Passage Verse-by-Verse: John 3:1–21 (Yəhya 3:1–21)

Yəhya 3:1

Greek: Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων.

• Φαρισαῖος (Pharisaios) — translit. fa-ree-SAH-yos. Literal meaning: “separated one” (from Hebrew parush). Semantic range: a member of a Jewish religious-legal party emphasizing strict Torah observance and oral tradition. English variants: “Pharisee.” Contextual theological meaning: signals Nicodemus’s credentials as a religious insider, heightening the irony that a Torah expert does not understand new birth. Azerbaijani rendering: Fərisey (established transliterated proper-noun-class term, already used in existing Azerbaijani Bible tradition). Risk: Low — a recognizable historical/religious-group name, not directly contested by Islamic doctrine, though it carries no direct Islamic-tradition parallel and may need a one-line explanatory gloss on first use per lesson.
• ἄρχων (archōn) — translit. AR-khohn. Literal meaning: “ruler, leading man.” Semantic range: member of the Sanhedrin, a ruling council. English variants: “ruler,” “leader,” “member of the Jewish ruling council.” Contextual theological meaning: establishes Nicodemus’s social/religious authority, contrasted with his spiritual blindness. Azerbaijani rendering: rəhbər or başçı (“leader/ruler”). Risk: Low.

Yəhya 3:2

Greek: οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ, Ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ’ αὐτοῦ.

• Ῥαββί (Rabbi) — translit. rab-BEE. Literal meaning: “my great one/my teacher.” Semantic range: a Jewish honorific for a recognized teacher of the Law. English variants: “Rabbi,” “Teacher,” “Master.” Contextual theological meaning: Nicodemus addresses Jesus with genuine respect but a category too small for who Jesus is — the whole passage will expand this category. Azerbaijani rendering: Rabbi (transliterated, established in Azerbaijani Bible tradition) or Müəllim (“Teacher”) as gloss. Risk: Low-Medium — must not be left as the reader’s final impression of Jesus’s identity; teaching notes should flag the irony that “Rabbi” undersells who Jesus is, foreshadowing the “Son of Man,” “Son of God” titles later in the passage.
• σημεῖον (sēmeion) — translit. say-MAY-on. Literal meaning: “sign, mark, token.” Semantic range: a purposeful, revelatory miracle pointing beyond itself to Jesus’s identity (distinct from mere wonder-working). English variants: “sign,” “miracle,” “miraculous sign.” Contextual theological meaning: John’s Gospel is structured around seven such signs, each disclosing an aspect of Jesus’s glory (cf. 20:30-31). Azerbaijani rendering: əlamət or işarə. Risk: Medium — must be distinguished from möcüzə (generic “miracle”) and especially from kəramət (already rejected in the baseline Romans package for “spiritual gifts,” denoting a Shia/Sufi saint’s or Imam’s personal miraculous endowment). Signs in John are revelatory of Jesus’s own identity and mission, not evidence of a venerated holy man’s special grace.

Yəhya 3:3

Greek: ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.

• ἀμὴν ἀμὴν λέγω σοι (amēn amēn legō soi) — translit. ah-MAYN ah-MAYN LEH-go soy. Literal meaning: “truly, truly, I say to you.” Semantic range: a solemn, unique-to-Jesus double asseveration formula in John (25x), marking authoritative, weighty pronouncement. English variants: “Truly, truly” / “Very truly” / “I tell you the truth.” Contextual theological meaning: signals that what follows is a foundational, non-negotiable claim. Azerbaijani rendering: Doğrusunu, doğrusunu sənə deyirəm or Sənə həqiqəti deyirəm. Risk: Low-Medium — must retain the doubled emphatic force; a single “doğrusu” understates John’s distinctive formula.
• γεννηθῇ ἄνωθεν (gennēthē anōthen) — translit. gen-nay-THAY AH-noh-then. Literal meaning: “be born/begotten from above” or “be born again.” Semantic range: ἄνωθεν is genuinely ambiguous in Greek between “again” (temporally, a second time) and “from above” (spatially/spiritually, i.e., from heaven/from God) — John exploits both senses; Nicodemus in v.4 hears only “again,” while the discourse (esp. v.5-8, “born of … the Spirit”) confirms “from above” is the primary intended sense, with “again” as a genuine secondary echo. English variants: “born again,” “born from above,” “born anew.” Contextual theological meaning: this is the New Birth doctrine — a Spirit-wrought, God-initiated re-origination of a person, not a self-achieved second attempt at life. Azerbaijani rendering: yenidən doğulmaq (“born again”) is the dominant Azerbaijani Bible-tradition rendering, but loses the “from above” nuance; a supplementary phrase yuxarıdan doğulmaq (“born from above”) should be used or footnoted where the “from above” sense is theologically load-bearing (as here and 3:31). Risk: Critical — this is the doctrinal anchor of the whole passage and the curriculum’s “New Birth and Regeneration” doctrine. Azerbaijani has no equivalent concept in either mainstream or folk Islam (conversion via shahada/tawba is a decision, not a Spirit-wrought re-origination); readers risk either (a) hearing a literal, absurd claim (as Nicodemus does) or (b) collapsing it into generic “repentance/starting over.” Must be taught explicitly as a Spirit-caused new spiritual origin, not a human achievement, decision, or moral reform. [TRANSLATOR NOTE: γεννηθῇ ἄνωθεν rendered as yenidən doğulmaq; ambiguity between “again” and “from above” flagged per ambiguity-handling protocol — both senses are theologically active in this discourse.]
• βασιλεία τοῦ θεοῦ (basileia tou theou) — “kingdom of God.” Already established: Allahın Padşahlığı (baseline TM). Risk: Medium (per baseline). Reused exactly.

Yəhya 3:4

Greek: λέγει πρὸς αὐτὸν ὁ Νικόδημος, Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;

• γεννηθῆναι (gennēthēnai) — infinitive of the same root as v.3, “to be born.” Nicodemus’s flat, literal (mis)hearing anchors the passage’s central misunderstanding-then-clarification structure. Same rendering and risk profile as above.
• κοιλία (koilia) — translit. koy-LEE-ah. Literal meaning: “womb, belly.” Semantic range: physical womb; by extension, origin of natural life. English variants: “womb.” Contextual theological meaning: Nicodemus’s concrete, physical frame highlights the categorical gap between natural and spiritual birth that Jesus is about to widen (v.6). Azerbaijani rendering: ana bətni. Risk: Low.

Yəhya 3:5

Greek: ἀπεκρίθη Ἰησοῦς, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.

• ἐξ ὕδατος καὶ πνεύματος (ex hydatos kai pneumatos) — “of water and Spirit/spirit.” Literal meaning: “out of water and spirit.” Semantic range: debated — possibly (a) physical birth (water = amniotic fluid) + spiritual birth in synonymous parallel with v.6, or (b) baptismal water + the Spirit’s regenerating work, or (c) a single hendiadys pointing to Ezekiel 36:25-27’s promised cleansing-and-Spirit renewal. English variants: “born of water and the Spirit.” Contextual theological meaning: whichever reading, the Spirit’s agency is the operative cause of entry into God’s kingdom, not human ritual performance alone. Azerbaijani rendering: su və Ruhdan doğulmaq. Risk: High — Azerbaijani readers may hear “su” (water) as pointing toward Islamic ritual ablution (dəstəmaz/ğüsl) as a purifying prerequisite for worship/prayer, importing a ritual-cleansing framework close to the baseline’s caution against paklanma-style readings of holiness/sanctification. Teaching material should clarify that this is not a ritual-washing requirement earning entry, but a Spirit-caused transformation (cf. v.6-8), with water most plausibly evoking prophetic cleansing imagery, not a human religious rite.
• πνεῦμα (pneuma) here = Müqəddəs Ruh in effect (the Holy Spirit, though the bare noun without the adjective ἅγιον is used) — reuse baseline term Ruh/Müqəddəs Ruh contextually. Risk: Critical (per baseline Holy Spirit entry) — must not be read as Cəbrail (Gabriel).

Yəhya 3:6

Greek: τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν.

• σάρξ (sarx) — translit. SARKS. Literal meaning: “flesh.” Semantic range: physical/creaturely human nature; in Johannine/Pauline usage can extend to human nature as such, or (elsewhere) fallen human weakness. English variants: “flesh,” “human nature,” “physical body.” Contextual theological meaning: marks the category of ordinary, unregenerate human origin/existence, contrasted point-for-point with spiritual origin. Azerbaijani rendering: cəsəd or bəşər təbiəti (“flesh/human nature”); note this same Greek term underlies the baseline’s established Incarnation formula “the Word became flesh” (Bədən alma, per bible_term_registry.json) — the two uses (Incarnation’s positive assumption of flesh vs. this verse’s flesh/Spirit contrast) must be kept conceptually distinct in teaching notes. Risk: Medium.
• πνεῦμα (pneuma) (second occurrence, of the believer’s regenerated nature) — Risk: Medium, must be distinguished contextually from Müqəddəs Ruh (the divine Person) even though the same Azerbaijani root Ruh is natural for both; context must disambiguate “a Spirit-born nature” from “the Holy Spirit himself.”

Yəhya 3:7

Greek: μὴ θαυμάσῃς ὅτι εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν.

• θαυμάζω (thaumazō) — “marvel, be astonished.” Azerbaijani: təəccüblənmək. Risk: Low.
• δεῖ (dei) — “it is necessary, one must.” Semantic range: divine necessity, not mere advisability. Azerbaijani: lazımdır / gərəkdir. Risk: Medium — must convey non-optional necessity (“you must”), not a mere suggestion, consistent with the doctrinal weight of New Birth as the sole entry condition to God’s kingdom (cf. baseline’s treatment of “must” language surrounding salvation as a present, non-negotiable reality rather than aspirational hope).

Yəhya 3:8

Greek: τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ’ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.

• πνεῦμα / πνεῖ (pneuma / pnei) — the same Greek word/root means both “wind” and “Spirit,” and the verb “πνεῖ” (blows) puns directly on it. This is the passage’s central wordplay: the Spirit’s sovereign, unpredictable, perceptible-yet-untraceable work is likened to wind. English variants: “wind,” “Spirit,” “breath.” Contextual theological meaning: teaches the Spirit’s sovereign freedom in regeneration — perceived in effect, not controlled or predicted by the one being born again. Azerbaijani rendering: külək (wind) and Ruh (Spirit) are two unrelated words in Azerbaijani — the pun is untranslatable and will be lost without an explicit translator’s note or footnote explaining the original Greek wordplay. Risk: High — flagged for mandatory translator/footnote handling per idiom-handling protocol; the theological point (Spirit’s sovereign freedom) must be preserved in the surrounding teaching text even though the wordplay itself cannot survive translation. [TRANSLATOR NOTE: πνεῦμα/πνεῖ wordplay (wind/Spirit) has no Azerbaijani equivalent; küləkRuh must be explained via footnote, not silently smoothed over.]

Yəhya 3:9–10

Greek: ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ, Πῶς δύναται ταῦτα γενέσθαι; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις;

• διδάσκαλος τοῦ Ἰσραήλ (didaskalos tou Israēl) — “the teacher of Israel.” Definite article marks a recognized office. Azerbaijani: İsrailin müəllimi. Risk: Low, though note İsrail reuses the baseline proper-noun rendering exactly (Medium risk per baseline, for contemporary political sensitivity, not doctrinal here).
• γινώσκω (ginōskō) — “know, understand” (experiential/relational knowledge, not mere data). Azerbaijani: bilmək / anlamaq. Risk: Low.

Yəhya 3:11

Greek: ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.

• μαρτυρία / μαρτυρέω (martyria / martyreō) — translit. mar-tee-REE-ah / mar-tee-REH-oh. Literal meaning: “testimony/witness; to testify, bear witness.” Semantic range: legal/eyewitness testimony offered for others to accept or reject. English variants: “testimony,” “witness,” “evidence.” Contextual theological meaning: a major Johannine category — the Gospel is structured as a trial in which multiple witnesses (John the Baptist, Scripture, the Father, Jesus’s works, the Spirit) testify to Jesus’s identity. Azerbaijani rendering: şahidlik / şəhadət. Risk: Medium — note şəhadət in Azerbaijani religious register also carries the Islamic sense of “martyrdom testimony” (cf. şəhid, martyr) and the shahada creedal declaration; while şahidlik (witness/testimony, more neutral/legal register) is generally the safer default, teaching notes should clarify John’s forensic-testimony sense is not the Islamic creedal-confession sense.
• λαμβάνω (lambanō) — “receive, accept.” Azerbaijani: qəbul etmək. Risk: Low.

Yəhya 3:12

Greek: εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε;

• ἐπίγειος / ἐπουράνιος (epigeios / epouranios) — “earthly / heavenly.” Azerbaijani: dünyəvi / səmavi. Risk: Low-Medium — the earthly/heavenly contrast sets up v.13’s incarnation claim; note that səmavi (“heavenly, of the heavens”) is commonly used in Azerbaijani Islamic vocabulary for divinely-originated things (e.g., “səmavi kitablar,” heavenly/revealed books), which is a point of genuine resonance rather than collision here.

Yəhya 3:13

Greek: καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.

• ἀναβαίνω / καταβαίνω (anabainō / katabainō) — “ascend / descend.” Azerbaijani: yuxarı qalxmaq / aşağı enmək. Risk: Medium — together these verbs assert Christ’s heavenly pre-existence and voluntary descent (Incarnation), a claim with no category in Islamic prophetology (prophets, including Isa, do not pre-exist their earthly appearance in heaven and then descend to be born). Must be taught alongside the established Bədən alma (Incarnation) doctrine.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — “Son of Man.” Literal meaning: “son of man/humanity.” Semantic range: Jesus’s most frequent self-designation in the Gospels, drawing on Daniel 7:13-14’s exalted, authority-bearing heavenly figure — not a mere synonym for “a human being,” though it does affirm true humanity. English variants: “Son of Man,” “the Human One.” Contextual theological meaning: paradoxically asserts both Christ’s full humanity and his heavenly, pre-existent, authoritative identity (v.13-14 combine descent and future “lifting up”). Azerbaijani rendering: Bəşər Oğlu or İnsan Oğlu. Risk: High — must not be flattened to mean merely “a man” (which would erase the Daniel 7 authority-and-glory content) nor confused with Allahın Oğlu (“Son of God,” a distinct, complementary title); the two titles together (Son of Man + Son of God) hold Christ’s full humanity and full deity in tension and must both be preserved distinctly in the glossary.

Yəhya 3:14–15

Greek: καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον.

• ὑψόω / ὑψωθῆναι (hypsoō / hypsōthēnai) — translit. hoop-SOH-oh. Literal meaning: “to lift up, raise high; to exalt.” Semantic range: John exploits a deliberate double meaning throughout the Gospel (3:14; 8:28; 12:32-34) — the physical lifting up of Jesus on the cross is simultaneously his exaltation/glorification. English variants: “lifted up,” “exalted,” “raised up.” Contextual theological meaning: the cross, an instrument of shame, is presented as the very moment and means of Christ’s glory — a paradox foreign to standard honor-shame expectations. Azerbaijani rendering: yuxarı qaldırılmaq (lifted up) with teaching notes making explicit that this simultaneously names both the crucifixion and Christ’s exaltation. Risk: High — if rendered only in a “shameful death” register, the exaltation sense is lost; if rendered only in an “honor/exaltation” register, the concrete crucifixion referent (tied to Critical-risk Resurrection doctrine’s insistence on a real, historical death) is lost. Both senses must be retained and explained together.
• ὄφις (ophis) — “serpent.” Reference to Numbers 21:4-9 (bronze serpent). Azerbaijani: ilan. Risk: Low, though requires OT background note for readers unfamiliar with the Numbers narrative.
• πιστεύων (pisteuōn) — present participle of πιστεύω, “believing/the one who believes.” This is the first occurrence in the core passage of John’s central verb. Azerbaijani rendering: iman edən / inanan. Risk: Critical — πιστεύω is the operative verb of the entire Gospel (used ~98 times, climaxing at 20:31’s purpose statement) and must be rendered with a single consistent Azerbaijani verb throughout, tied to the baseline’s established noun İman. Recommend iman etmək as the primary verb form (rather than the more generic inanmaq, “to believe/think true”) to keep the noun-verb pairing (İman / iman etmək) transparent for readers moving between Romans and John materials; inanmaq may appear as a natural-register variant in narrative sections but doctrinal/thesis statements should default to iman etmək.
• ζωὴν αἰώνιον (zōēn aiōnion) — “eternal life.” See dedicated glossary entry below (first major occurrence). Risk: Critical.

Yəhya 3:16

Greek: Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ’ ἔχῃ ζωὴν αἰώνιον.

• ἀγαπάω (agapaō) — “to love” (self-giving, willed love, not primarily emotional affection). Azerbaijani: sevmək. Risk: Medium — Azerbaijani, like most languages, uses one primary verb for “love” across contexts (romantic, familial, divine), collapsing the Greek ἀγαπάω/φιλέω/ἔρως distinctions (cf. Yəhya 21:15-17 below); teaching notes should clarify that God’s love for τὸν κόσμον is the deliberate, self-giving, costly kind (agapē), not mere fond feeling.
• κόσμος (kosmos) — translit. KOZ-mos. Literal meaning: “world, ordered universe.” Semantic range: in John, ranges from (a) the created world/humanity as the object of God’s love (3:16; 1:29) to (b) the organized system of human life in rebellion against God (15:18-19; 17:14). English variants: “world,” “the world system,” “humanity.” Contextual theological meaning: v.16’s κόσμος is deliberately maximal — God’s love extends to the whole of fallen, rebellious humanity, not a chosen ethnic or religious subset — while other passages (esp. ch. 15, 17) use the same word for the world’s hostility to Christ. Azerbaijani rendering: dünya. Risk: High — must be rendered with context-sensitive teaching notes distinguishing the two senses; if only the “hostile world-system” sense is emphasized, 3:16’s universal scope of God’s love (a doctrine explicitly named in this curriculum) is undermined.
• μονογενής (monogenēs) — translit. mo-no-ye-NACE. Literal meaning: “one-of-a-kind, unique, only.” Semantic range: does not primarily mean “only-begotten” in a biological-procreative sense (a common older-English mistranslation lineage); it denotes uniqueness — “the one and only, unrivaled Son.” English variants: “only Son,” “one and only Son,” “only begotten Son” (older, now-disfavored rendering). Contextual theological meaning: asserts Christ’s utterly unique, unrepeatable Sonship in relation to the Father — the single ground of the “Son of God” doctrine. Azerbaijani rendering: yeganə (unique/one-and-only) paired with the baseline’s established Allahın Oğlu: Allahın yeganə Oğlu. Risk: Critical — this term sits at the exact center of the Qur’an 112:3 collision (“He neither begets nor is begotten”) already flagged Critical in the baseline for son_of_god. The Azerbaijani rendering must clearly convey uniqueness of relationship, not literal biological begetting; yeganə (unique) is deliberately preferred over any phrase built on the Azerbaijani verb doğulmaq (“to be born/begotten”) in this specific title, to avoid reinforcing the false “literal offspring” reading tawhid rejects, while the doctrine itself (eternal, non-physical Sonship) must still be taught plainly per baseline instruction, not avoided.
• ἀπόλλυμι (apollymi) — “perish, be destroyed, be lost.” Azerbaijani: məhv olmaq / həlak olmaq. Risk: Medium — names a real, final loss, not merely “miss out on a benefit”; must retain full negative weight to preserve the belief/unbelief stakes of the passage.

Yəhya 3:17

Greek: οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ’ ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ.

• ἀποστέλλω (apostellō) — “send” (with commission/authority — same root as ἀπόστολος, apostle, cf. baseline Həvari). Azerbaijani: göndərmək. Risk: Medium — the Father’s sending of the Son is a distinct theological category from the Son’s later sending of the apostles (17:18; 20:21); both use the same verb family, and teaching notes should distinguish “sending” as an act within the Godhead (Father sends Son) from “sending” as commissioning of human messengers.
• κρίνω (krinō) — “to judge, condemn.” See dedicated entry below under Judgment. Risk: High.
• σωθῇ (sōthē) — aorist passive subjunctive of σῴζω, “to save.” This is the verb form of the baseline’s established noun Xilas (salvation). Azerbaijani rendering: xilas olsun (“might be saved” — reflexive/passive form built on the established noun). Risk: Critical (per baseline “salvation” entry) — must be a present, secured reality accomplished through Christ, never softened into a deferred, Judgment-Day-contingent, Imamate-intercession-style hope.

Yəhya 3:18

Greek: ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.

• κρίνεται / κέκριται (krinetai / kekritai) — present/perfect passive of κρίνω, “is judged / has already been judged/condemned.” Contextual theological meaning: the perfect tense κέκριται (“has already been judged”) asserts that unbelief’s condemnation is a present, already-settled reality, not merely a future prospect. Azerbaijani rendering: artıq məhkum olunub (“has already been condemned”). Risk: Critical — this present-tense judgment structure is categorically different from the Islamic framework (Sunni and Shia alike) in which final judgment/reward is reserved exclusively for Qiyamət (the Last Day), sometimes mediated by hoped-for intercession; John’s “already condemned” (for unbelief) / “not condemned” (for belief) present-tense verdict must not be softened into a merely probabilistic future hope. This directly parallels the baseline’s Critical “Assurance of Salvation” doctrine risk.
• ὄνομα (onoma) — “name.” Semantic range: in “believe in the name of,” names the whole revealed identity/authority of the person, not a magical incantation. Azerbaijani: ad. Risk: Medium — “believing in the name” (adına iman etmək) must be taught as trusting the person and identity of the Son, not name-invocation as a ritual formula.
• μονογενοῦς υἱοῦ τοῦ θεοῦ (monogenous huiou tou theou) — “the only Son of God” — combination of two Critical terms already treated (μονογενής above; Allahın Oğlu, baseline). Reuse established renderings; risk remains Critical.

Yəhya 3:19–21

Greek: αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα.

• κρίσις (krisis) — “judgment.” Here named explicitly as the judgment: the coming of light and humanity’s response to it. Azerbaijani: hökm. Risk: High — see dedicated Judgment entry below.
• φῶς (phōs) — translit. FOSE. Literal meaning: “light.” Semantic range: in John, a major Christological title and motif (cf. 1:4-9; 8:12; 9:5; 12:35-36) denoting divine revelation, moral purity, and Christ’s own person as the source of spiritual illumination. English variants: “light.” Contextual theological meaning: light’s coming into the world (a Johannine incarnational idiom) provokes an inescapable, revealing response — love of light (belief) or love of darkness (unbelief). Azerbaijani rendering: işıq. Risk: CRITICAL — see dedicated flag under “Light of the World” in Part 2, Chapter 8 below and in the Core Glossary. The natural “elevated/religious-register” Azerbaijani word for divine or spiritual light is nur, but nur is already documented in the baseline (under “glory”) as heavily loaded with Shia devotional associations to Nur-i Məhəmmədi, the pre-existent light believed to be passed down through Muhammad and the Twelve Imams. Using nur for Christ’s light-titles risks syncretistic assimilation of Christ into that pre-existent-light-lineage doctrine. This analysis recommends işıq (the ordinary, non-devotionally-loaded word for light) throughout John’s light-of-Christ passages, with explicit teaching notes supplying the elevated theological meaning that işıq’s plain register does not automatically carry.
• σκότος / σκοτία (skotos / skotia) — “darkness.” Azerbaijani: qaranlıq. Risk: Low-Medium, standard light/darkness pairing.
• ἔργα (erga) — “works, deeds.” Azerbaijani: əməllər / işlər. Risk: Medium — note proximity to baseline’s caution regarding saleh əməllər (“righteous deeds,” the works-ledger category); here ἔργα are morally diagnostic (evil deeds avoid the light) rather than meritorious/salvific, and must not be read through a deeds-earn-standing lens.
• φαῦλα πράσσων (phaula prassōn) — “one who does wicked/worthless things.” Azerbaijani: pislik edən. Risk: Low.
• μισέω (miseō) — “hate.” Azerbaijani: nifrət etmək. Risk: Low.
• ἐλέγχω (elegchō) — translit. el-ENG-kho. Literal meaning: “to expose, convict, bring to light (as guilty).” Semantic range: a legal/moral term for exposing wrongdoing so it cannot be denied. English variants: “exposed,” “convicted,” “reproved.” Contextual theological meaning: the light’s exposing function anticipates the Holy Spirit’s convicting ministry described later (16:8, same root). Azerbaijani rendering: ifşa olmaq (“to be exposed”). Risk: Medium — should be rendered consistently with 16:8 for cross-passage theological continuity (see Chapter 16 below).
• ἀλήθεια (alētheia) — “truth.” See dedicated Core Glossary entry (a major recurring Johannine category). Azerbaijani: həqiqət. Risk: Medium.
• φανερωθῇ (phanerōthē) — “might be made manifest/clearly seen.” Azerbaijani: aşkar olsun. Risk: Low.
• εἰργασμένα ἐν θεῷ (eirgasmena en theō) — “worked/carried out in God.” Azerbaijani: Allahda edilmiş. Risk: Medium — conveys that good works flow from a God-wrought life, not autonomous moral achievement; guards against a bare works-righteousness reading of “good deeds.”

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PART 2 — Chapter-by-Chapter Study, Full Book of John

Chapter 1 — Prologue, John the Baptist, First Disciples

Term (Greek)	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Azerbaijani Rendering & Risk
λόγος (logos)	LO-gos	”word, speech, reason”	Divine self-expression; in John’s Prologue, a title for the pre-existent, personal, divine Son	Word, the Word, Logos	The eternal Word, existing “in the beginning,” personally distinct from yet fully “with” and “is” God (1:1); agent of creation (1:3); becomes flesh (1:14)	Söz (capitalized as a title, “the Word”). Critical. Islamic tradition calls Isa Kəlimətullah (“Word of God,” Qur’an 3:45; 4:171), creating a surface-level linguistic bridge — but the Qur’anic “word” denotes a created divine decree/speech-act bringing Isa into being, explicitly denying eternal co-existence and divine sonship. John’s Logos is personally pre-existent, eternally “with God,” and “was God” (1:1c) — full, co-equal deity, not a created utterance. Teaching material must exploit the terminological bridge to explain, then sharply distinguish, the doctrinal content.
ὁ λόγος σὰρξ ἐγένετο (ho logos sarx egeneto)	ho LO-gos sarks e-GEN-e-to	”the Word became flesh”	The Incarnation event	The Word became flesh	Already registered in baseline bible_term_registry.json as the definition-source for the Incarnation doctrine	Bədən alma (baseline TM, reused exactly). Critical.
μονογενής (monogenēs)	mo-no-ye-NACE	”one-of-a-kind, unique”	See full treatment at 3:16 above; first occurs 1:14, 1:18	only Son, one and only	Christ’s unique, unrivaled Sonship, seen directly in his glory (1:14) and as the one who has made the Father known (1:18)	yeganə Oğul. Critical (see 3:16 entry).
δόξα (doxa)	DOK-sah	”glory, honor, radiance”	God’s manifest majesty, now seen in the incarnate Word (1:14)	glory	First Johannine occurrence of a term used throughout as Christ’s revealed divine majesty, especially at the cross	Ehtişam (baseline TM, reused exactly). High.
χάρις (charis)	KHA-ris	”grace, favor”	Unmerited divine favor, received “grace upon grace” (1:16) through Christ	grace	The fullness of unearned favor mediated through the incarnate Word, contrasted with the Law given through Moses (1:17)	Lütf (baseline TM, reused exactly). High.
ἀμνὸς τοῦ θεοῦ (amnos tou theou)	am-NOS too the-OO	”Lamb of God”	John the Baptist’s title for Jesus, evoking Passover-lamb and/or Isaiah 53 suffering-servant imagery	Lamb of God	Substitutionary, sin-bearing sacrificial identity — “who takes away the sin of the world” (1:29)	Allahın Quzusu. Critical. Islamic tradition’s dominant sacrificial reference point is the qurban (ritual sacrifice, esp. at Eid al-Adha, commemorating Ibrahim’s substitute ram for his son). This is a different sacrificial logic — a commemorative substitute-animal ritual repeated annually, not a singular, once-for-all sin-bearing atonement fulfilling Passover/Isaiah 53 typology. Teaching material must supply this specific OT background rather than assume qurban categories transfer directly.
τέκνα θεοῦ (tekna theou)	TEK-na the-OO	”children of God”	Those who receive the Word/believe in his name are given the right to become τέκνα θεοῦ (1:12)	children of God	A birth/family-of-origin metaphor for the New Birth doctrine, distinct from Paul’s legal/adoption metaphor (υἱοθεσία, baseline Övladlığa götürülmə)	Allahın övladları. High. Must be taught as complementary to, but conceptually distinct from, the baseline’s adoption term: τέκνα θεοῦ pictures organic new begetting/birth (New Birth doctrine), while υἱοθεσία pictures a legal declaration of inheritance-rights (Romans’ adoption doctrine). Both affirm believers’ status as God’s children without implying God has literal biological offspring (tawhid concern, per baseline “father” entry), but via different governing images that should not be flattened into one term.
ἐκ θεοῦ ἐγεννήθησαν (ek theou egennēthēsan)	ek the-OO e-gen-NAY-thay-san	”were begotten/born of God”	Origin of the New Birth, 1:13	born of God	Excludes human will/effort/lineage (“not of blood nor of the will of the flesh nor of the will of man”) as the cause of this new birth — God alone is the agent	Allahdan doğulmaq. High. Establishes early (before ch. 3) that regeneration is God’s sovereign act, not a human achievement — directly relevant groundwork for the core passage’s New Birth doctrine.
μαρτυρία / μαρτυρέω	see 3:11	”testimony/witness”	John the Baptist’s programmatic role as the first witness (1:7-8, 15, 19-34)	testify, bear witness	Establishes John’s Gospel’s trial/witness structure from its opening scene	Şahidlik / şahidlik etmək (see 3:11 entry). Medium.
Μεσσίας / Χριστός (Messias/Christos)	mes-SEE-as / khris-TOS	”Anointed One”	Andrew’s confession, “we have found the Messiah (which means Christ),” 1:41	Messiah, Christ	First disciple-confession of Jesus’s messianic identity	Məsih (baseline TM, reused exactly). Critical.
Ῥαββί, βασιλεὺς τοῦ Ἰσραήλ (Rabbi, basileus tou Israēl)	—	“Rabbi,” “King of Israel”	Nathanael’s confession (1:49)	Rabbi, King of Israel	Escalating disciple-confessions building toward the Gospel’s climactic titles	Rabbi; İsrailin Padşahı. Medium — royal-messianic title, background needed (Davidic Covenant, per baseline).

Chapter 2 — Cana, Temple Cleansing

No major new theological-doctrine vocabulary beyond terms already introduced or reused. Load-bearing items:

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
σημεῖον (sēmeion)	see 3:2	”sign”	The Cana miracle is explicitly labeled the “first of his signs” (2:11), manifesting his δόξα and producing belief in the disciples	əlamət — Medium (reused framework from 3:2)
ὥρα (hōra)	HOH-rah	”hour, appointed time"	"My hour has not yet come” (2:4) — introduces a recurring Johannine motif of the divinely-appointed hour of the cross/glorification, resolved at 12:23, 13:1, 17:1	vaxt / saat — Medium. Thematically significant (divine sovereignty over the timing of the Passion) though lexically ordinary; teaching notes should track this motif across the Gospel.
ναός (naos)	nah-OS	”temple, sanctuary”	Jesus’s body as the true temple (“destroy this temple… in three days I will raise it up,” 2:19-21), foreshadowing the resurrection	məbəd — Medium, requires explanation of the body-as-temple metaphor tying forward to resurrection doctrine.

Chapter 3 — Nicodemus (vv. 1-21 treated above); vv. 22-36

The core passage (vv.1-21) receives full verse-by-verse treatment in Part 1. The remainder of the chapter (John the Baptist’s continued testimony) introduces:

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
νυμφίος (nymphios)	nim-FEE-os	”bridegroom”	John the Baptist calls Jesus the “bridegroom” and himself the “friend of the bridegroom” (3:29), a joy-filled subordination image	bəy — Low-Medium, straightforward metaphor.
ὀργὴ τοῦ θεοῦ (orgē tou theou)	or-GAY too the-OO	”wrath of God”	3:36 — “whoever does not obey the Son shall not see life, but the wrath of God remains on him”	Allahın qəzəbi. High. Must be distinguished from folk-religious notions of impersonal fate/curse or capricious anger; God’s wrath in John is his settled, righteous, personal response to persistent unbelief/disobedience toward the Son specifically — directly paired with, not separate from, the offer of eternal life in the same verse. This term is not yet in the baseline TM and should be added as a new High-risk entry.
ἀπειθέω (apeitheō)	ah-pay-THEH-oh	”disobey, refuse to be persuaded”	3:36, parallel/contrast to πιστεύω	itaətsizlik etmək / inanmamaq — Medium, reinforces belief/unbelief as fundamentally a matter of obedience, not mere intellectual assent.

Chapter 4 — Samaritan Woman, Living Water; Healing of the Official’s Son

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ὕδωρ ζῶν (hydōr zōn)	HOO-dor ZOHN	”living water”	A flowing-water metaphor (4:10-14) for the life Christ gives, later identified explicitly with the Spirit (7:38-39)	diri su (alt. həyat suyu). Medium-High. Risk: Azerbaijani folk religion (Sufi-influenced and shrine-centered) attributes healing/blessing power to specific springs and sacred waters at pir/ocaq shrine sites (ziyarat culture, already flagged in the baseline regarding övliyalar). Teaching notes must clarify this is a spiritual metaphor for the Spirit’s life-giving work through Christ personally, not a physical healing-water tradition or a claim about any literal site.
προσκυνέω (proskyneō)	pros-koo-NEH-oh	”worship, bow down to"	"true worshipers will worship the Father in spirit and truth” (4:23-24)	ibadət etmək. High — see full treatment at Chapter 9 and Chapter 20 below; here establishes worship’s proper object (the Father) and manner (spirit and truth), foundational for later worship-of-Jesus passages.
πνεῦμα καὶ ἀλήθεια (pneuma kai alētheia)	—	“spirit and truth”	The manner of true worship — not tied to a particular holy place (Jerusalem vs. Samaria) but Spirit-enabled and truth-grounded	ruhda və həqiqətdə — Medium, useful pastoral resonance point against ziyarat/shrine-centered devotional geography, since worship here is explicitly de-territorialized.
σωτὴρ τοῦ κόσμου (sōtēr tou kosmou)	soh-TARE too KOZ-mou	”Savior of the world”	The Samaritans’ confession (4:42), a title-form noun distinct from the verb σῴζω already noted	dünyanın Xilaskarı, building the noun-title Xilaskar (“Savior”) on the baseline’s established Xilas. Critical — reinforces that salvation’s scope is universal (“of the world”), consistent with the Universal Scope of the Gospel doctrine already Critical in the baseline.

Chapter 5 — Healing at Bethesda; Jesus’s Authority

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἴσος τῷ θεῷ (isos tō theō)	EE-sos toh the-OH	”equal with God”	5:18 — the Jewish leaders’ charge against Jesus for calling God his own Father, “making himself equal with God”	Allahla bərabər. Critical. This is among the most direct deity-of-Christ assertions in the Gospel (the narrator does not correct the leaders’ inference, but confirms it through the following discourse). Must be preserved plainly as a truth-claim, per the baseline’s doctrinal-preservation rule against softening deity language.
ζωοποιέω (zōopoieō)	zoh-oh-poy-EH-oh	”give life, make alive”	5:21 — “as the Father raises the dead and gives them life, so also the Son gives life to whom he will”	həyat vermək. High — asserts the Son shares the Father’s exclusive, life-giving prerogative (a divine attribute in Jewish monotheism), reinforcing deity of Christ.
τιμάω (timaō)	ti-MAH-oh	”honor”	5:23 — “that all may honor the Son, just as they honor the Father”	hörmət etmək. High — asserts the Son is owed the same honor as the Father, not a lesser, derivative honor; directly relevant to the Unity of Father and Son doctrine.
κρίσις (krisis)	see 3:19	”judgment”	5:22, 27-29 — the Father has given all judgment to the Son	hökm — High (see dedicated Judgment glossary entry).
γραφή (graphē)	grah-FAY	”writing, Scripture”	5:39, 46 — “the Scriptures… it is they that bear witness about me… Moses wrote of me”	Müqəddəs Yazı. High — ties to baseline’s “Inspiration of Scripture” doctrine; asserts the OT Scriptures as a unified witness converging on Christ.

Chapter 6 — Bread of Life Discourse (First “I AM” Statement)

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς (egō eimi ho artos tēs zōēs)	e-GOH ay-MEE ho AR-tos tace zoh-ACE	”I am the bread of life”	First of the seven “I Am” statements (6:35, 48); Jesus as the sole, sufficient source of spiritual sustenance/life, contrasted with manna	Mən həyat çörəyiyəm. Critical — see dedicated “I AM” umbrella entry in Core Glossary.
τρώγω / φάγω (trōgō / phagō); σάρξ μου, αἷμα μου (sarx mou, haima mou)	—	“eat/gnaw”; “my flesh, my blood”	6:51-56 — stark, deliberately shocking language (“unless you eat the flesh of the Son of Man and drink his blood, you have no life in you”) pointing to the necessity of appropriating Christ’s substitutionary death by faith	ətimi yemək, qanımı içmək with heavy teaching-note support. Critical — must be taught as a vivid metaphor for personally receiving/trusting in Christ’s atoning death (anticipating the Last Supper and the cross), not literal cannibalism nor (for Muslim-background readers) a claim resembling ritual consumption practices; also must not be flattened into a merely symbolic memorial divorced from its connection to Christ’s Substitutionary Death doctrine.
ἕλκύω (helkyō)	hel-KOO-oh	”draw, drag”	6:44 — “No one can come to me unless the Father who sent me draws him”	cəzb etmək. High — parallels the baseline’s Election/Calling entries; must avoid qismət-style impersonal fatalism, presenting instead the Father’s personal, initiating grace as the necessary cause of anyone coming to Christ, without collapsing this into a deterministic mechanism devoid of personal relationship.
ἀναστήσω αὐτὸν (anastēsō auton)	—	“I will raise him up”	6:39-40, 44, 54 — Jesus repeatedly promises final resurrection to those who believe	Verb form of baseline noun Diriliş; render as onu dirildəcəyəm. Critical (per baseline resurrection entry) — ties eternal life to a future, bodily resurrection guaranteed by Christ, not a general afterlife hope.

Chapter 7 — Feast of Tabernacles; Rivers of Living Water

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ποταμοὶ ὕδατος ζῶντος (potamoi hydatos zōntos)	—	“rivers of living water”	7:38-39 — Jesus explicitly identifies the “living water” (see ch.4) with the Spirit, to be given after his glorification	diri suyun çayları, paired with ὕδωρ ζῶν entry above. High — makes explicit the Spirit-identification only implicit at ch.4.
οὔπω… τὸ πνεῦμα (oupō… to pneuma)	—	“the Spirit had not yet [been given]“	7:39 — narratorial aside; the Spirit’s full outpouring awaits Christ’s glorification (death/resurrection/ascension)	Ruh hələ verilməmişdi. Medium — establishes the Spirit’s coming as historically contingent on Christ’s finished work, groundwork for the Paraclete discourses (ch.14-16).
δοξάζω (doxazō)	dok-SAHD-zoh	”to glorify”	Verb form of δόξα; first thematically significant here (“not yet glorified,” 7:39), developed heavily in ch.12-17	izzətləndirmək (proposed; alternatively ehtişamlandırmaq, built directly on the established noun Ehtişam — recommended for TM consistency). High — see full treatment under Chapter 12/17 below.

Chapter 8 — Woman Caught in Adultery; Light of the World; “Before Abraham Was, I Am”

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγώ εἰμι τὸ φῶς τοῦ κόσμου (egō eimi to phōs tou kosmou)	—	“I am the light of the world”	Second “I Am” statement (8:12); see full φῶς treatment at 3:19-21 above	Mən dünyanın işığıyam. CRITICAL — flagship risk of this whole package. Recommend işıq, not nur, precisely to avoid syncretistic overlap with the Shia devotional doctrine of Nur-i Məhəmmədi (the pre-existent light of Muhammad and the Twelve Imams). See Core Glossary for full reasoning.
ἐλευθερόω (eleutheroō)	el-ef-ther-OH-oh	”set free, liberate”	8:32, 36 — “the truth will set you free… if the Son sets you free, you will be free indeed”	azad etmək. Medium — freedom from slavery to sin (v.34), not political/social liberation; teaching notes should clarify the specifically spiritual referent.
δοῦλος (doulos)	DOO-los	”slave, bondservant”	8:34-35 — “everyone who practices sin is a slave to sin”	qul. Medium — note this everyday Azerbaijani religious-register word (also meaning “servant of God” in devotional Islamic usage, e.g. Allahın qulu) here names slavery to sin, a negative bondage-state, requiring careful disambiguation from its positive devotional sense elsewhere.
διάβολος (diabolos)	dee-AH-bo-los	”devil, slanderer”	8:44 — “you are of your father the devil”	iblis. Medium — shared vocabulary with Qur’anic Iblis; broadly usable, though the Qur’anic Iblis narrative (a jinn who refused to bow to Adam) differs in origin-story detail from the biblical Satan/devil; not a Critical collision, but worth a background note if depth is needed.
πρὶν Ἀβραὰμ γενέσθαι ἐγώ εἰμι (prin Abraam genesthai egō eimi)	prin ab-rah-AHM gen-ES-thai e-GOH ay-MEE	”before Abraham was, I am”	8:58 — the absolute, unpredicated “I am,” echoing God’s self-revelation to Moses (Exodus 3:14 LXX, ἐγώ εἰμι)	İbrahim olmamışdan əvvəl Mən Varam. Critical. This is the sharpest pre-existence and deity claim in the chapter, provoking an immediate stoning attempt (8:59) — the hearers correctly understood it as a divine self-existence claim. The Azerbaijani rendering must preserve the present-tense, absolute (non-predicated) “I am,” not soften it into “I existed before Abraham” (a mere priority-in-time claim, which loses the divine-name echo).

Chapter 9 — Healing of the Man Born Blind

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
τυφλός (typhlos)	too-FLOS	”blind”	Physical blindness used throughout as a metaphor for spiritual blindness/unbelief, contrasted with the Pharisees’ claimed sight (9:39-41)	kor. Low, standard metaphor.
προσκυνέω (proskyneō)	see ch.4	”worship”	9:38 — the healed man “worshiped him [Jesus]“	ibadət etti (or, if a literal-prostration reading is intended for this specific bowing action, səcdə etdi). Critical. This is a disciple’s direct worship-response to Jesus, immediately following his self-disclosure as “Son of Man” (9:35-37) — an unmistakable deity claim. Per the baseline’s doctrinal-preservation rule, this must not be softened into mere respect or gratitude; the man’s act mirrors the total devotion (‘ibadah) Islamic tawhid reserves exclusively for Allah, and this sharpening — not softening — of the claim should be retained.

Chapter 10 — Good Shepherd; “I and the Father Are One”

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγώ εἰμι ἡ θύρα (egō eimi hē thyra)	—	“I am the door/gate”	Third “I Am” statement (10:7, 9)	Mən qapıyam. Critical — see Core Glossary “I AM” entry.
ἐγώ εἰμι ὁ ποιμὴν ὁ καλός (egō eimi ho poimēn ho kalos)	—	“I am the good shepherd”	Fourth “I Am” statement (10:11, 14); lays down his life for the sheep — ties directly to Substitutionary Death doctrine	Mən yaxşı Çobanam. Critical — see Core Glossary.
ἁρπάζω (harpazō)	har-PAHD-zoh	”snatch, seize”	10:28-29 — “no one will snatch them out of my hand… no one is able to snatch them out of the Father’s hand”	əlindən qapmaq. Critical — an Assurance of Salvation statement (already Critical in baseline); the security of believers rests on the Father’s and Son’s shared, unbreakable grip, not on the believer’s own performance or a Judgment-Day-contingent hope.
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (egō kai ho patēr hen esmen)	e-GOH kai ho pa-TARE hen ES-men	”I and the Father are one”	10:30 — the Unity of the Father and the Son doctrine’s clearest single-verse statement	Mən və Ata biriz. Critical. This is the single most direct textual collision with tawhid (absolute divine oneness) outside of the Sonship/deity texts already flagged. Must be taught as asserting a shared divine essence/will between two eternally distinct Persons — not a mere agreement-in-purpose (a common but doctrinally thin softening) nor, obviously, a claim of literal numerical identity (which the surrounding grammar — “I and the Father,” two distinct subjects, one plural verb “we are” — itself rules out). Route for mandatory human theologian review; teaching notes must supply full Trinitarian framing.
ἴσα τῷ θεῷ implied via θεοποιεῖς σεαυτόν	—	“you make yourself God”	10:33 — the accusation provoked by v.30	özünü Allah edirsən. Critical, same collision category as 5:18.

Chapter 11 — Lazarus; “I Am the Resurrection and the Life”

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή (egō eimi hē anastasis kai hē zōē)	—	“I am the resurrection and the life”	Fifth “I Am” statement (11:25)	Diriliş və həyat Mənəm, built directly on the baseline’s established noun Diriliş. Critical — the clearest textual link between the “I Am” sayings and the Resurrection of Christ doctrine; must retain Diriliş exactly (not a paraphrase) for cross-document consistency.
δόξα τοῦ θεοῦ (doxa tou theou)	—	“glory of God”	11:4, 40 — Lazarus’s raising is explicitly framed as revealing God’s glory	Allahın Ehtişamı (baseline TM reused). High.

Chapter 12 — Triumphal Entry; Greeks Seek Jesus; “The Hour Has Come”

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ὥρα (hōra)	see ch.2	”the hour”	12:23 — “The hour has come for the Son of Man to be glorified,” resolving the ch.2/7 motif	vaxt/saat. Medium, climactic recurrence.
δοξάζω (doxazō)	see ch.7	”glorify”	12:23, 28 — the cross itself is named as the moment of the Son of Man’s glorification	izzətləndirmək. High — the Johannine “glory through the cross” paradox is fully developed here; teaching notes essential, since ordinary honor-shame intuitions would expect the opposite (a shameful death could never be glory).
κόκκος τοῦ σίτου (kokkos tou sitou)	KOK-kos too SEE-too	”grain of wheat”	12:24 — “unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit”	buğda dənəsi. Medium — a death-then-fruitfulness metaphor for the necessity of Christ’s death (and, secondarily, for costly discipleship), reinforcing the Substitutionary Death doctrine’s necessity, not merely its occurrence.
ὑψωθῶ (hypsōthō)	—	“lifted up”	12:32-34, echoing 3:14 and 8:28 — crowd explicitly notes the “lifted up” Son of Man language conflicts with their expectation of a permanently reigning Messiah	See 3:14 entry. High, recurrence reinforces the cross/exaltation paradox.

Chapter 13 — Foot Washing; New Commandment; Betrayal Foretold

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐντολὴ καινή (entolē kainē)	en-to-LAY kai-NAY	”new commandment”	13:34 — “love one another, just as I have loved you”	yeni əmr. Medium — the standard of love is now explicitly Christ’s own self-giving love, not a general ethic; ties to Mutual Edification (baseline, Low risk) but with higher Christological grounding here.
παραδίδωμι (paradidōmi)	pa-ra-DEE-doh-mee	”hand over, betray, deliver up”	13:2, 21 — of Judas’s betrayal; the same verb family is used elsewhere of the Father “handing over” the Son and Jesus “laying down” his life	satmaq / təslim etmək. Medium — should be distinguished in context between “betrayal” (Judas’s act) and “handing over” (a term with atonement resonance elsewhere in the NT), though John’s own usage here is primarily the betrayal sense.
δοξάζω (doxazō)	—	“glorify”	13:31-32 — “now is the Son of Man glorified,” spoken immediately after Judas’s departure to betray him	izzətləndirmək. High — reinforces that the glorification-through-the-cross sequence is now in motion.

Chapter 14 — Farewell Discourse Begins; “The Way, the Truth, and the Life”; First Paraclete Promise

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (egō eimi hē hodos kai hē alētheia kai hē zōē)	—	“I am the way, the truth, and the life”	Sixth “I Am” statement (14:6) — exclusivity claim: “no one comes to the Father except through me”	Mən yol, həqiqət və həyatam. Critical — see Core Glossary; the exclusivity clause is itself a distinct doctrinal claim requiring careful, undiluted rendering (per the baseline’s rule against softening universality/exclusivity claims).
παράκλητος (paraklētos)	pa-RAK-lay-tos	”one called alongside; advocate, helper, comforter”	14:16, 26 — the Holy Spirit as “another Paraclete,” sent by the Father at Jesus’s request, to remain with believers forever	Təsəlliverən (recommended primary rendering) or Köməkçi (“Helper,” acceptable contextual variant). CRITICAL. This is the anchor term for the curriculum’s “Holy Spirit as Counselor” doctrine. Must never be rendered with şəfaətçi (“intercessor,” already forbidden in the baseline for Christ’s own intercession, due to its Shia Imamate-intercession associations) nor vəkil in its common modern sense of “lawyer/legal representative,” which risks a transactional, legalistic misreading. The Paraclete is a distinct, personal, divine Helper — not an angelic messenger (guarding again against the baseline’s Cəbrail warning) and not an Imamate-style intercessory mediator.
μονή (monē)	mo-NAY	”dwelling place, room”	14:2 — “in my Father’s house are many rooms”	məskən / otaqlar. Medium — eschatological hope language; avoid renderings suggesting a literal architectural count limiting God’s household.
εἰρήνη (eirēnē)	see baseline	”peace”	14:27 — “my peace I give to you… not as the world gives”	Sülh (baseline TM, reused exactly). Medium — note John’s usage here (peace as Christ’s own personal, parting gift, contrasted with worldly peace) is a related but distinct nuance from Romans 5:1’s peace-through-justification; both senses should remain terminologically unified under Sülh while teaching notes draw out the different contexts.

Chapter 15 — True Vine; Abiding; World’s Hatred; Spirit of Truth

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή (egō eimi hē ampelos hē alēthinē)	—	“I am the true vine”	Seventh and final “I Am” statement (15:1, 5)	Mən həqiqi tənəyəm. Critical — see Core Glossary.
μένω (menō)	MEH-noh	”abide, remain, stay”	15:4-10 — “abide in me, and I in you”; the governing relational verb of the whole discourse	qalmaq. High — names an ongoing, mutual, life-sustaining union with Christ (branches drawing life from the vine), foundational to the curriculum’s implicit Christ-union theology; risk that Azerbaijani’s plain qalmaq (“to stay/remain”) under-signals the organic, life-giving intimacy intended without teaching support.
καρπός (karpos)	kar-POS	”fruit”	15:2, 4-8 — the visible outcome of abiding	meyvə. Low-Medium.
πνεῦμα τῆς ἀληθείας (pneuma tēs alētheias)	—	“Spirit of truth”	15:26 (also 14:17; 16:13) — the Paraclete’s identity as the one who testifies to and leads into truth, “proceeding from the Father,” sent by the Son	həqiqət Ruhu, in explicit apposition to the baseline’s Müqəddəs Ruh. Critical — this verse’s language of the Spirit “proceeding from the Father” and being “sent” by the Son is significant Trinitarian procession language; must be handled with theologian review to avoid either collapsing the Spirit into a mere function/force or over-specifying beyond the text a particular historical procession controversy (a matter internal to later church history, not to be imported into the base translation).

Chapter 16 — More on the Paraclete; Sorrow Turned to Joy

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐλέγξει (elegxei)	el-ENG-ksay	”will convict, expose”	16:8 — the Paraclete “will convict the world concerning sin and righteousness and judgment”	ifşa edəcək — consistent with the 3:20 rendering of the same root. High — a three-part convicting ministry (sin/günah, righteousness/salehlik, judgment/hökm), each already Critical/High-risk terms in their own right; their convergence here in the Spirit’s own ministry deserves dedicated theologian attention.
δικαιοσύνη (dikaiosynē)	—	“righteousness”	16:8, 10 — here specifically Christ’s own vindicated righteousness (contrasted with the world’s false judgment of him), not primarily the forensic “righteousness by faith” sense central to Romans	Salehlik (baseline TM, reused exactly), with a contextual usage note: John 16 uses this term to mean Christ’s own vindicated righteous standing before the world, a related but distinct nuance from the Romans imputed-righteousness sense; both meanings should be kept terminologically unified under Salehlik, disambiguated by surrounding teaching text. High.
λύπη / χαρά (lypē / chara)	LOO-pay / kha-RAH	”sorrow / joy”	16:20-22 — sorrow turned to joy, likened to childbirth	kədər / şadlıq. Low.

Chapter 17 — High Priestly Prayer

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ζωὴ αἰώνιος (zōē aiōnios)	—	“eternal life”	17:3 — Jesus’s own definition: “this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent”	See Core Glossary entry. Critical — the chapter’s explicit definition of eternal life as relational knowledge of God through Christ (not merely unending duration of existence) should anchor the whole curriculum’s teaching on this doctrine.
δοξάζω / δόξα (doxazō/doxa)	—	“glorify / glory”	Pervasive throughout the prayer (17:1, 4-5, 10, 22, 24) — climactic development of the glory-through-the-cross theme, plus Christ’s request to be restored to the pre-incarnate glory he had “before the world existed” (17:5)	izzətləndirmək / Ehtişam. Critical — 17:5 is among the clearest pre-existence statements in the Gospel (parallel to 8:58 and 1:1-3) and must be flagged for theologian review alongside those texts.
ἁγιάζω (hagiazō)	ha-gee-AHD-zoh	”sanctify, consecrate”	17:17, 19 — “sanctify them in the truth… for their sake I consecrate myself”	Təqdisetmə (baseline verb form, reused). High — note John’s usage here includes Christ’s self-consecration for mission (17:19), a nuance distinct from, though related to, the baseline’s believer-sanctification sense; both should remain under the same established term with contextual teaching notes.
ἓν ὦσιν (hen ōsin)	hen OH-sin	”that they may be one”	17:11, 21-23 — believers’ unity modeled on, and grounded in, the Father-Son unity of 10:30	bir olsunlar. High — must be taught as a unity grounded in shared union with Christ and the Father, not flattened into mere institutional/organizational merger (a live risk given the baseline’s caution about kilsə vs. mosque-modeled communal structures).

Chapter 18 — Betrayal, Arrest, Trial Before Pilate

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
βασιλεύς (basileus)	ba-si-LEFS	”king”	18:33-37 — Pilate’s interrogation, “Are you the King of the Jews?”; Jesus affirms a kingship “not of this world”	Padşah. High — ties to the baseline’s caution regarding Allahın Padşahlığı vs. a literal political state; Jesus’s kingship here is explicitly non-political in the this-worldly, territorial sense, while still being a real, ultimate authority claim.
ἀλήθεια (alētheia)	—	“truth”	18:37-38 — “What is truth?” (Pilate); climactic irony, since Truth himself stands before Pilate (cf. 14:6)	həqiqət. Medium, dramatic irony worth surfacing in teaching notes.

Chapter 19 — Crucifixion; “It Is Finished”

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
σταυρόω (stauroō)	stav-ROH-oh	”crucify”	19:16-18, 23, etc. — the specific verb naming Jesus’s mode of execution	çarmıxa çəkmək. Critical. Directly opposes Qur’an 4:157’s crucifixion-denial (already flagged Critical in the baseline for Resurrection and Incarnation). Must be rendered as a plain, real, historical event, never softened or omitted.
τετέλεσται (tetelestai)	te-TEL-es-tai	”it has been finished/completed/accomplished”	19:30 — Jesus’s final word from the cross; perfect tense, denoting a completed, abiding accomplishment	Tamam oldu (alt. Bitdi, though Tamam oldu better conveys “accomplished/fulfilled” over a merely temporal “it ended”). Critical. This is the textual anchor for the doctrine of a finished, sufficient atoning work — directly opposed to any framework (as in mainstream Islamic soteriology) where final standing before God remains open and contingent on a future, cumulative weighing of deeds and possible intercession. Must not be rendered merely as “the end” (temporal cessation); the sense is “the task is completed/accomplished.”
αἷμα καὶ ὕδωρ (haima kai hydōr)	—	“blood and water”	19:34 — from Jesus’s pierced side, confirming a real, physical death	qan və su. High — evidentiary detail supporting the reality of Christ’s death, directly countering ascension-without-death readings; should be noted alongside the Resurrection doctrine’s insistence on a prior real death.

Chapter 20 — Resurrection Appearances; Thomas’s Confession; Purpose Statement

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἐγείρω / ἐγήγερται (egeirō / egēgertai)	e-GAY-ee-ro / e-GAY-ger-tai	”raise / has been raised”	20:9 and throughout the chapter — resurrection-appearance narrative, verb form paired with baseline noun Diriliş	diriltmək / dirilmişdir. Critical (per baseline Resurrection entry).
ὁ κύριός μου καὶ ὁ θεός μου (ho kyrios mou kai ho theos mou)	ho KOO-ree-os moo kai ho the-OS moo	”my Lord and my God!“	20:28 — Thomas’s confession upon seeing the risen Christ	Rəbbim və Allahım! Critical. This is the single most explicit disciple-uttered deity confession in the Gospel, combining the baseline’s established Rəbb (Lord) with Allah (God) applied directly and personally to Jesus by a former skeptic, immediately after the Resurrection. This confession functions in John as Romans 10:9’s “İsa Rəbdir” functions in Paul — a salvation-confession climax — and should be cross-referenced with that verse in teaching material as a parallel, mutually reinforcing confession. Route for mandatory theologian review.
λάβετε πνεῦμα ἅγιον (labete pneuma hagion)	—	“receive the Holy Spirit”	20:22 — Jesus breathes on the disciples, commissioning them	Müqəddəs Ruhu qəbul edin (baseline Müqəddəs Ruh reused exactly). Critical — an enacted sign anticipating Pentecost; must retain full Trinitarian personhood of the Spirit, not merely “receive inspiration/breath.”
ἀφίημι ἁμαρτίας (aphiēmi hamartias)	—	“forgive sins”	20:23 — authority to forgive sins entrusted to the disciples in Christ’s name	günahları bağışlamaq (built on baseline Günah). High — must be taught as a delegated, Christ-authorized declaration, not an independent human power to absolve; distinct from, but related to, the baseline’s Critical “justification” (Saleh sayılma) doctrine, which concerns God’s forensic legal verdict rather than this pastoral/relational forgiveness-proclamation.
ἵνα πιστεύητε… καὶ ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ (hina pisteuēte… kai zōēn echēte en tō onomati autou)	—	“that you may believe… and have life in his name”	20:30-31 — the Gospel’s own explicit purpose statement	iman edəsiniz… və Onun adı ilə həyata malik olasınız. Critical — this is the interpretive key to the entire book; the verbs and nouns here (iman etmək, həyat, ad) must match their established renderings exactly everywhere else in the Gospel, since this verse functions for John the way Romans 1:16-17 functions for Paul (a thesis statement requiring absolute cross-document consistency, per the baseline’s Theological Consistency Rules).

Chapter 21 — Epilogue; Peter’s Restoration; Shepherd Commission

Term	Translit.	Literal/Range	Theological Meaning	Azerbaijani & Risk
ἀγαπάω / φιλέω (agapaō / phileō)	a-ga-PAH-oh / fee-LEH-oh	”love” (self-giving/willed love) / “love” (affectionate/friendship love)	21:15-17 — Jesus’s threefold question to Peter deliberately alternates between these two Greek verbs (ἀγαπᾷς με… φιλῶ σε), a nuance much-discussed by interpreters	sevmək (single verb; Azerbaijani has no lexical equivalent to the ἀγαπάω/φιλέω distinction). Medium — a translation-mechanics risk (loss of nuance) rather than a doctrinal collision; [TRANSLATOR NOTE: ἀγαπάω/φιλέω distinction in 21:15-17 cannot be reproduced with distinct Azerbaijani verbs; flag for a footnote explaining the original wordplay rather than inventing an artificial two-word distinction not native to Azerbaijani.]
ποιμαίνω / βόσκω (poimainō / boskō)	poy-MAI-noh / BOS-koh	”shepherd/tend” / “feed, pasture”	21:15-17 — Peter’s restoration and recommissioning, echoing the Good Shepherd discourse (ch.10)	çobanlıq etmək / yemləmək. Medium, pastoral-ministry commissioning language.
μαρτυρία (martyria)	see 3:11	”testimony”	21:24 — the Gospel’s closing colophon, “This is the disciple who is bearing witness about these things… and we know that his testimony is true”	şahidlik. Low, closing formal note, reused established rendering.

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Summary of Full-Book Coverage Confirmation

All 21 chapters of the Gospel of John have been reviewed. Chapters 1, 3 (core), 6, 8, 10, 11, 14, 15, 19, and 20 carry the heaviest new-term density (Christological titles, the seven “I Am” statements, and Passion/Resurrection vocabulary). Chapters 2, 4, 5, 7, 9, 12, 13, 16, 17, 18, and 21 each contribute identifiable load-bearing terms as documented above; none required a “no new vocabulary” designation, though several (chs. 2, 9, 13, 18, 21) lean more heavily on terms already introduced elsewhere in the book, applied in new narrative settings.

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See analysis/08_core_glossary.md for the consolidated per-term glossary table drawn from this semantic analysis.