Semantic Analysis: Gospel of John (Full Book) — English → Cantonese

Methodology

This analysis follows the same discipline established in the Romans Language Package. Every load-bearing term is analyzed in the original Koine Greek with: original word, transliteration, literal meaning, semantic range, English variants found across common English versions, contextual theological meaning in John’s argument, and destination-language (Cantonese) rendering risk — flagged Critical / High / Medium / Low using the same risk definitions as doctrine_risk_registry.json.

Hard constraint honored throughout: any term already recorded in the baseline Romans translation_memory.json is reused exactly as recorded (rendering, transliteration, risk tier where the underlying doctrine is unchanged). John introduces a large body of vocabulary Romans does not require (Logos, life/light/darkness dualism, the seven “I AM” statements, the Paraclete, born-again language, the Lamb of God, etc.); these are analyzed fresh here and will be added to translation memory in a later step.

Cantonese renderings below anchor to Hong Kong written Cantonese as used in Protestant church literature, cross-checked against the Traditional-character Chinese Union Version (CUV), per the baseline’s register standard. Jyutping is given for reference only; it is not part of the destination text.

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

John 3:1

Terms	Variants	Theological Meaning in Context	Cantonese Rendering & Risk
Pharisee Φαρισαῖος (Pharisaios) “separated one”	A Jewish sect emphasizing Torah/oral-law observance Pharisee	Nicodemus’s religious credentials frame the scene: a Law-observant teacher still lacks spiritual life	法利賽人 (faat3 lei6 coi3 jan4). Low. Established proper-noun-class term; no HK folk-religion collision.
ruler of the Jews ἄρχων τῶν Ἰουδαίων (archōn tōn Ioudaiōn) “ruler/authority of the Jews”	Member of the Sanhedrin, a religious-political leader leader, ruler, member of the council	Establishes Nicodemus’s high social/religious standing — the “best case” human candidate for entering God’s kingdom on his own merit, which the passage will overturn	猶太人嘅首領 (jau4 taai3 jan4 ge3 sau2 leng5). Low.

John 3:2

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
by night νυκτός (nyktos) “of night”	Literal darkness; also carries John’s light/darkness motif at night, by night, under cover of darkness	Nicodemus comes secretly — narratively linked to John’s darkness/light theme (cf. v.19-21)	夜晚 (je6 maan5). Low, but translator note recommended flagging the literary echo with vv.19-21’s 黑暗/光 contrast.
Rabbi / teacher ῥαββί (rabbi) / διδάσκαλος (didaskalos) “my great one” / “instructor”	Honorific for a recognized Torah teacher Rabbi, Teacher, Master	Nicodemus acknowledges Jesus’ teaching authority, but only as one teacher among others — inadequate christology the passage will correct	拉比 (laai1 bei2) / 老師 (lou5 si1). Low.
we know οἴδαμεν (oidamen) “we have seen/perceived, hence know”	Settled, evidence-based knowledge (distinct from γινώσκω’s relational knowing, prominent later in John, e.g. 17:3) we know, we are aware	Nicodemus’s confidence rests on empirical inference from signs, not on spiritual birth — the very inadequacy v.3 exposes	知道 (zi1 dou3). Medium. Must not be confused with the relational/experiential “know God” (認識, ren6 sik1) used later (e.g. John 17:3); a translator note should distinguish the two Greek verbs when both occur in a document.
signs σημεῖα (sēmeia) “signs, marks”	Miracles that point beyond themselves to Jesus’ identity signs, miracles, miraculous signs	Signs in John are never mere wonders; they are evidence pointing to who Jesus is (cf. John 20:30-31)	神蹟 (san4 zik1). Medium. Must be distinguished from the wish-granting “miracles” popularly attributed to Wong Tai Sin or from feng shui efficacy claims; John’s signs authenticate Christ’s identity, they are not proof of a favor-exchange with a powerful spirit.

John 3:3

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
truly, truly, I say to you ἀμὴν ἀμὴν λέγω σοι (amēn amēn legō soi) “Amen, amen, I say to you”	Solemn emphatic formula unique to John’s Gospel (doubled, unlike Synoptics’ single ἀμήν) verily verily / truly truly / I tell you the truth / very truly	Signals a weighty, authoritative pronouncement — Jesus is about to redefine entrance into God’s kingdom	我實實在在告訴你 (ngo5 sat6 sat6 zoi6 zoi6 gou3 sou3 nei5). Medium. Must retain the doubled emphatic force; do not collapse to a plain “I tell you,” which loses John’s distinctive solemnity marker used ~25 times across the Gospel.
born again / born from above γεννηθῇ ἄνωθεν (gennēthē anōthen) “be born/begotten from above”	ἄνωθεν means both “again” and “from above” — the ambiguity is deliberate and drives Nicodemus’s misunderstanding in v.4 born again, born from above, born anew	The New Birth doctrine: a Spirit-given, once-for-all re-origination of a person’s life, not a moral improvement or repeated cycle	重生 (cung4 sang1). Critical. MUST NOT be conflated with Buddhist rebirth/reincarnation (投胎轉世, already forbidden in the baseline for “resurrection” and equally dangerous here) or with any cyclical rebirth concept. 重生 is a one-time, Spirit-wrought new beginning into permanent new life, not entry into another life-cycle. A translator note preserving the ἄνωθεν double-sense (“again” / “from above”) is recommended, since Cantonese 重生 conveys “again” but not “from above” — some HK study Bibles gloss this as 從天上重生 (cung4 tin1 soeng6 cung4 sang1) to retain both senses.
see ἰδεῖν (idein) “to see, perceive”	Physical sight extended to spiritual perception/understanding see, perceive, enter into experience of	Without the new birth, a person cannot even perceive, let alone enter, God’s reign	見到 (gin3 dou3). Low-Medium, given its pairing with the Critical “kingdom of God” term.
kingdom of God βασιλείαν τοῦ θεοῦ (basileian tou theou) “the reign/kingdom of God”	God’s sovereign reign kingdom of God, kingdom of heaven (parallel Synoptic term)	Reused from Romans TM exactly: 神嘅國 (san4 ge3 gwok3). John uses this phrase only here and v.5 (rare for John, who elsewhere prefers “eternal life” for the same reality)	Medium (per baseline). Given Hong Kong’s political sensitivities, keep framed as God’s spiritual reign entered only by new birth, never as a political program.

John 3:4

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
old γέρων (gerōn) “old man, elderly”	Advanced age old, old man	Nicodemus’s literalist misreading of ἄνωθεν sets up Jesus’ clarification	老人 (lou5 jan4). Low.
womb κοιλία (koilia) “belly, womb”	Physical birth-origin mother’s womb, belly	Nicodemus’s flesh-bound misunderstanding contrasts with the Spirit-birth Jesus describes	母腹 (mou5 fuk1). Low.
enter again εἰσελθεῖν (eiselthein) “to enter, go in”	Repeated physical entry (Nicodemus’s literalist sense) vs. spiritual entry (Jesus’ intended sense, v.5) enter, go into, be born again	Highlights the categorical gap between physical rebirth (impossible) and spiritual rebirth (the actual requirement)	再進入 (zoi3 zeon3 jap6). Low.

John 3:5

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
born of water and Spirit γεννηθῇ ἐξ ὕδατος καὶ πνεύματος (gennēthē ex hydatos kai pneumatos) “begotten out of water and spirit”	Debated referent: (a) baptism + Spirit, (b) natural birth (amniotic water) + spiritual birth, (c) OT cleansing/Spirit promise (Ezek 36:25-27) born of water and the Spirit	Regeneration is God’s Spirit-given work, not a human achievement; the passage anchors the New Birth and Holy-Spirit-as-Counselor doctrines together	由水同聖靈生 (jau4 seoi2 tung4 sing3 ling4 sang1). Critical. 聖靈 must be used per baseline (never bare 靈). Because the referent is exegetically debated, record “alternatives_considered”: physical-birth reading vs. baptismal reading, and flag for human theologian review per the ambiguity-handling protocol.
enter (repeated) εἰσελθεῖν see v.4	— enter	Restates the categorical necessity of the new birth for kingdom entry	進入 (zeon3 jap6). Low.

John 3:6

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
flesh σάρξ (sarx) “flesh, physical body”	Here: merely human, natural-origin life (not yet Paul’s morally-corrupted-nature sense) flesh, human nature, physical/natural life	Contrasts natural human birth with Spirit-given spiritual birth; the two are categorically different kinds of life	肉體 (juk6 tai2). Medium. Distinguish from 肉身 used in the established Critical term 道成肉身 (incarnation) — 肉身 there names Christ’s assumed human nature; 肉體 here names ordinary human/natural origin. Do not use the two interchangeably; a translator note is recommended at first occurrence.
Spirit πνεῦμα (pneuma) “spirit, breath, wind”	Here: the Holy Spirit as the agent/source of spiritual birth Spirit, the Spirit	Regeneration is the Holy Spirit’s work exclusively	聖靈 (sing3 ling4). Critical. Per baseline, never render bare πνεῦμα as 靈 alone when the referent is the Holy Spirit — this verse’s πνεῦμα is the same divine Person as ch.14’s Paraclete, so 聖靈 must be used even though the Greek text does not repeat ἅγιον here.

John 3:7

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
marvel not μὴ θαυμάσῃς (mē thaumasēs) “do not marvel/be astonished”	Command against surprise/incredulity do not be amazed, do not marvel, do not be surprised	Jesus anticipates and addresses Nicodemus’s incredulity directly	唔要驚奇 (m4 jiu3 ging1 kei4). Low.
must δεῖ (dei) “it is necessary”	Divine necessity, not mere advisability must, it is necessary	Regeneration is not optional spiritual enrichment but an absolute precondition for kingdom entry	必須 (bit1 seoi1). Medium. The force of divine necessity (not social custom or self-improvement advice) should be preserved; avoid softening to a suggestion.

John 3:8

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
wind/Spirit (pun) πνεῦμα…πνεῖ (pneuma…pnei) “the wind/Spirit blows”	Deliberate wordplay: πνεῦμα means both “wind” and “Spirit”; the verb πνέω (“blow”) reinforces the wind-sense while the noun points to the Spirit wind, Spirit (translations must choose one referent per clause)	The Spirit’s regenerating work is sovereign, invisible in origin, and perceptible only in its effects — mirroring the wind analogy	風 (fung1) for “wind” / 聖靈 (sing3 ling4) for “the Spirit” clause. High. Cantonese 風 and 聖靈 share no phonetic or graphic pun, so the wordplay is unavoidably lost in translation. A translator note explaining the Greek pun is required so teaching materials can supply the connection explicitly rather than relying on the text to convey it.
where it comes from / where it goes πόθεν…ποῦ (pothen…pou) “from where…to where”	Origin and destination unknown to human observation where it comes from, where it is going	Reinforces the mystery and sovereignty of the Spirit’s regenerating work — it cannot be predicted, summoned, or controlled	從邊處嚈嚟、去邊處 (cung4 bin1 syu3 lei4, heoi3 bin1 syu3). Medium. Must not be rendered in a way that invites comparison to divination practices that claim to “read” spiritual movements (e.g., feng shui directional reading); the point is precisely the Spirit’s work is beyond human calculation, the opposite of divinatory prediction.

John 3:9

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
how can these things be πῶς δύναται ταῦτα γενέσθαι (pōs dynatai tauta genesthai) “how is it possible for these things to happen”	Expression of bewilderment from an educated religious leader how can this be, how is this possible	Nicodemus, despite his learning, remains unable to grasp spiritual realities apart from the Spirit’s work — reinforcing that regeneration cannot be reasoned into	呢啲事點會發生呢 (nei1 di1 si6 dim2 wui5 faat3 sang1 ne1). Low.

John 3:10-11

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
teacher of Israel διδάσκαλος τοῦ Ἰσραήλ (didaskalos tou Israēl) “the teacher of Israel”	Definite article suggests a recognized, prominent teacher the teacher of Israel, a teacher of Israel	Heightens the irony: Israel’s most qualified religious teacher fails to understand what Jesus, the true Teacher, reveals	以色列嘅老師 (ji5 sik1 lit6 ge3 lou5 si1). Low. (以色列 reused exactly from baseline TM.)
we speak what we know / testify what we have seen μαρτυροῦμεν (martyroumen) “we testify/bear witness”	Legal/eyewitness testimony language, a major Johannine motif (John the Baptist, the Spirit, the Scriptures, the works, the disciples all “testify”) testify, bear witness, give evidence	Jesus speaks with the authority of direct, firsthand divine knowledge — not secondhand religious tradition	見證 (gin3 zing3) / 作證 (zok3 zing3). Medium. This is a keystone Johannine term (used ~33 times across the Gospel); consistency across all occurrences (John the Baptist’s testimony, ch.1; the Spirit’s testimony, ch.15-16; the Father’s testimony, ch.5,8) must be maintained. No significant HK folk-religion collision, but courtroom/legal-witness connotation is doctrinally appropriate and should be retained, not softened to vague “sharing.”
receive our testimony λαμβάνετε τὴν μαρτυρίαν (lambanete tēn martyrian) “you [do not] receive/accept the testimony”	To accept as true and act on it receive, accept	Sets up the Judgment/Belief-Unbelief doctrine developed through v.18-21: response to testimony determines one’s standing before God	接受見證 (zip3 sau6 gin3 zing3). Medium.

John 3:12

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
earthly things / heavenly things τὰ ἐπίγεια / τὰ ἐπουράνια (ta epigeia / ta epourania) “the earthly things” / “the heavenly things”	Contrast between accessible, this-world illustrations (the new birth) and higher divine realities (Christ’s heavenly origin and mission, vv.13-17) earthly things / heavenly things	Sets up an argument from the lesser to the greater: if Nicodemus cannot accept the (relatively) earthly teaching of new birth, how will he accept the far greater heavenly truths about Christ’s identity and mission	地上嘅事 (dei6 soeng6 ge3 si6) / 天上嘅事 (tin1 soeng6 ge3 si6). Low.
believe πιστεύσετε (pisteusete) “you will believe/trust”	Personal trust and reliance, not mere intellectual assent believe, trust	First occurrence of the passage’s central verb, tying directly to the baseline Critical “faith” doctrine but here in verbal form	信 (seon3). High. Verb form of the baseline term faith/信心 (Critical/High risk term). Must consistently mean trusting reliance on Christ personally — never rendered in a way suggesting generic religious piety, and never suggesting the confidence placed in fortune-telling/palm-reading (睇相算命), per baseline note under “faith.”

John 3:13

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
ascended…descended ἀναβέβηκεν…καταβάς (anabebēken…katabas) “has gone up…having come down”	Movement between heaven and earth ascended / came down	Asserts Christ’s heavenly pre-existence and unique heaven-earth movement — foundational to the Deity and Pre-existence of Christ doctrine; no one else has this dual movement	上咗天 (soeng5 zo2 tin1) / 落嚈嚟 (lok6 lei4). Critical. Must preserve the uniqueness claim: only the Son of Man has both ascended (returned) and descended (originally come) from heaven. This directly supports John 1:1’s Logos pre-existence and must not be flattened into generic prophetic “ascension” language shared with other religious figures.
Son of Man υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) “son of the man” / “the Man”	Messianic/eschatological self-designation from Daniel 7:13-14, combining humility (genuine humanity) and heavenly authority (the one given dominion) Son of Man	Jesus’ preferred self-title in John, uniting his true humanity with divine authority to judge and to give life (cf. John 5:27)	人子 (jan4 zi2). High. Must retain the Danielic authority sense; do not reduce to a purely humble “son of a human,” which loses the eschatological authority John consistently attaches to the title.

John 3:14

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
lifted up ὑψωθῆναι (hypsōthēnai) “to be lifted up / exalted”	Deliberate double meaning: physically raised up (on the cross) and exalted in glory — the same Greek verb carries both senses at every occurrence in John (3:14; 8:28; 12:32,34) lifted up, raised up, exalted	Christ’s crucifixion IS his glorification — Substitutionary Death and Resurrection doctrine fused with the Deity of Christ doctrine in a single verb	被舉起 (bei6 geoi2 hei2). Critical. A translator note MUST accompany every occurrence explaining that “lifted up” carries both the literal sense (elevated on the cross) and the theological sense (exalted in glory) simultaneously — Cantonese 舉起 alone does not automatically signal the glorification sense to a reader unfamiliar with John’s usage.
serpent…wilderness ὄφις…ἐρήμῳ (ophis…erēmō) “serpent…in the wilderness”	Numbers 21:4-9 typological reference serpent, snake / desert, wilderness	Establishes OT typology: as the bronze serpent, when looked upon, brought physical healing, so Christ, when believed upon, brings eternal life — requires OT narrative background given the baseline’s noted low OT literacy among the target audience	蛇 (se4) / 曠野 (kwong3 je5). Medium. Requires an explanatory footnote supplying the Numbers 21 background, per the baseline’s general instruction that OT narrative literacy should not be assumed.

John 3:15

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
believe πιστεύων (pisteuōn) “the one believing”	See v.12 whoever believes, everyone who believes	Universal offer: eternal life is available to “whoever” believes — connects to baseline’s Universal Scope of the Gospel doctrine	信 (seon3). High. Reuse rendering from v.12; retain universality — “whoever” (ὁ πιστεύων) must not be narrowed by any social/ethnic qualifier.
eternal life ζωὴν αἰώνιον (zōēn aiōnion) “life pertaining to the age [to come], unending life”	Not merely unending duration but a qualitatively new, God-given life beginning now and continuing forever (cf. John 17:3’s definition: “this is eternal life, that they know you”) eternal life, everlasting life	Central Johannine soteriological term, functioning in John much as “salvation” (救恩) functions structurally in Romans — the goal and content of saving faith	永生 (wing5 sang1). Critical. MUST NOT be confused with Daoist immortality-cultivation (長生不老, “eternal youth without aging,” a concept with real cultural currency through Daoist alchemy/qigong traditions and popularly referenced in Hong Kong wuxia fiction and Wong Tai Sin devotion to immortals/神仙). Biblical eternal life is relational (knowing God through Christ) and begins now, not a technique for extending physical life indefinitely. A distinguishing translator note is required at first occurrence and should be repeated at major recurrences (John 3:16, 3:36, 4:14, 5:24, 6:47, 6:54, 10:28, 17:3, 20:31).

John 3:16

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
God so loved ἠγάπησεν (ēgapēsen) “loved” (aorist, ἀγαπάω)	Willed, self-giving, sacrificial love, not primarily emotional affection so loved, loved so much	Foundational statement of God’s Love for the World doctrine: God’s love is the origin, not the response, of the gospel event	愛 (oi3). Full clause: 神係咁樣愛世人 (san4 hai6 gam2 joeng6 oi3 sai3 jan4). Critical. God’s love here is unilateral, self-initiating, sacrificial love — must not be rendered in a way that suggests God loves in response to human merit or ritual devotion (paralleling the baseline’s grace/Wong Tai Sin caution: this is not a love that must be petitioned or earned through offerings).
the world τὸν κόσμον (ton kosmon) “the world”	Here: humanity as a whole, the object of God’s love, morally fallen yet loved the world, mankind, everyone	Establishes the scope of God’s saving intent as comprehensive, not restricted to Israel or any favored group — connects to the baseline’s Unity of Jews and Gentiles / Universal Scope of the Gospel doctrines	世人 (sai3 jan4). High. Following established Cantonese/CUV Bible convention, κόσμος as the object of God’s saving love in 3:16 is rendered 世人 (“the people of the world,” i.e., humanity), not the more abstract 世界 (“the world” as a system/order, better suited to John 15-17’s usage of κόσμος as a hostile system). This distinction between 世人 (people) and 世界 (system) must be applied consistently across the Gospel — see chapter notes below.
gave ἔδωκεν (edōken) “gave”	Sacrificial, costly giving gave, gave up, sent	The Father’s giving of the Son culminates in the cross — links God’s Love for the World directly to Christ’s Substitutionary Death	賜/賜下 (ci3 / ci3 haa6). High. Must retain the sacrificial, costly sense (not a casual “gave,” as in giving a gift casually).
only begotten Son / one and only Son μονογενῆ υἱόν (monogenē huion) “only/unique-born son”	μονογενής = “one of a kind, unique,” not primarily about biological generation but about Christ’s unique, unrepeatable Sonship (cf. John 1:14,18; 3:18; 1 John 4:9) only begotten Son, one and only Son, only Son	Directly grounds the Deity and Pre-existence of Christ and Unity of the Father and Son doctrines: Christ’s Sonship is unique and eternal, unlike any believer’s adoptive sonship	獨生子 (duk6 sang1 zi2). Critical. Established Cantonese/CUV Christian term. Must never be softened to imply Christ is merely “a son” among many (which would collapse the distinction between Christ’s unique, eternal Sonship — 神嘅兒子, baseline Critical term — and believers’ adoptive sonship, 兒子嘅名分, baseline High-risk term). The two must remain sharply distinct throughout John (esp. ch.1:12-13 vs 1:14,18; ch.20:17).
believes πιστεύων see v.12	— believes	See above	信 (seon3). High.
perish ἀπόληται (apolētai) “should be destroyed/lost”	Ruin, destruction, or loss — the opposite outcome to receiving eternal life perish, be lost, be destroyed	Names the real alternative to eternal life: not a better next life-cycle, but genuine loss/ruin — grounds the Judgment and Belief/Unbelief doctrine	滅亡 (mit6 mong4). High. Distinguish from the Buddhist concept of extinguishing self/craving toward liberation (涅槃, nirvana, and its root idea of a desirable “cessation”) — biblical “perishing” is a tragic loss to be avoided by faith, never a spiritual attainment or goal.
eternal life ζωὴν αἰώνιον see above	— eternal life	See above	永生 (wing5 sang1). Critical. (repeat; see v.15 note)

John 3:17

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
sent ἀπέστειλεν (apesteilen) “sent” (same root as ἀπόστολος, “apostle”)	Commissioned dispatch with delegated purpose/authority sent, sent forth	The Father’s sending of the Son is the mission-origin of the gospel — connects to the baseline’s Mission to the Nations doctrine, now traced to its ultimate divine source	差遣 (caai1 hin2). High. Should echo, but be distinguished from, the baseline’s 宣教 (mission) and 使徒 (apostle, “one sent”) terms — here it is the Father sending the Son, the archetype of all subsequent sending.
condemn / judge κρίνῃ (krinē) “might judge/condemn”	Legal, forensic judgment condemn, judge	Clarifies the purpose of Christ’s first coming: not judgment but salvation — judgment remains a real future/present reality (v.18-19) but was not the purpose of the incarnation	定罪 (ding6 zeoi6) / 審判 (sam2 pun3). High. Must be distinguished from impersonal karmic retribution (報應, already flagged in the baseline under “sin”) — this is a personal God’s forensic verdict, not an automatic cosmic consequence.
the world τὸν κόσμον see v.16	— the world	See above	Here rendered 世界 (sai3 gaai3), since the sense is the world-as-object-of-a-mission/verdict rather than “humanity” per se in this specific clause — HK Bible tradition varies here; note both 世人/世界 are legitimate depending on emphasis, but consistency within a single translated document is required. Medium (translation-choice flag, not doctrinal risk).
saved σωθῇ (sōthē) “might be saved”	Deliverance, rescue saved, rescued	Reused from Romans TM: 救恩 (noun) — this is the verb form.	得救 (dak1 gau3). Critical (per baseline salvation doctrine). Must never be rendered with 解脫 or 超度 (forbidden per baseline).

John 3:18

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
condemned already κέκριται (kekritai) “has been judged” (perfect tense — a settled state)	Present, settled verdict, not merely a future one is condemned already, stands condemned	Belief/unbelief has present, not merely future, consequences — a cornerstone of the Judgment and Belief/Unbelief doctrine	已經被定罪 (ji5 ging1 bei6 ding6 zeoi6). High. The perfect tense’s “already settled” force should be preserved — this is not a delayed future-only judgment.
name ὄνομα (onoma) “name”	In Semitic/Johannine usage, a person’s revealed identity, character, and authority — not merely a label name, person, identity	Believing “in his name” means trusting the full revealed identity of Christ (Son of God, Messiah, “I AM”)	名 (ming4). Medium. Chinese/Cantonese culture places heavy weight on name/reputation (面子-adjacent concepts, already flagged in the baseline under “glory”); ensure “believing in his name” is understood as trusting Christ’s revealed divine identity, not merely invoking a name formulaically or protecting Christ’s social reputation.

John 3:19

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
judgment κρίσις (krisis) “judgment, verdict, crisis-point”	The decisive verdict/moment of separation judgment, verdict, the verdict	Names the very structure of the passage: the coming of the Light itself constitutes the judgment, by exposing what people love	審判 (sam2 pun3). High. As with κρίνω above, keep personal and forensic, distinct from impersonal karmic retribution.
light φῶς (phōs) “light”	Revelation, truth, moral purity, and — supremely in John — Christ himself (John 1:4-9; 8:12; 9:5; 12:46) light	Christ as the Light exposes the moral condition of every person; response to the Light reveals whether one belongs to darkness or truth	光 (gwong1). Medium. Standard usage; no major HK folk-religion collision, but must be kept tied to Christ’s person (not diffused into generic “enlightenment” imagery, which could invite confusion with Buddhist 開悟/覺悟 enlightenment attainment through practice).
darkness σκότος (skotos) “darkness”	Moral corruption, ignorance of God, opposition to the Light — a major Johannine dualistic category (cf. John 1:5) darkness	Names the default human condition apart from Christ — people “loved” darkness, indicating a moral choice, not mere ignorance	黑暗 (hak1 am3). Medium.
evil πονηρά (ponēra) “evil, wicked”	Morally corrupt deeds/character evil, wicked	Grounds the reason for preferring darkness: moral culpability, not mere confusion	邪惡 (ce4 ok3). Low-Medium.
deeds ἔργα (erga) “works, deeds”	Actions/conduct, morally significant deeds, works, actions	Deeds reveal (not earn) one’s relationship to the Light — must not be read as a merit-earning framework, preserving the grace-vs-works distinction central to Johannine and Pauline soteriology alike	行為 (hang4 wai4). Medium. Care should be taken that “deeds” here functions diagnostically (revealing existing condition), not as a means of earning standing before God — consistent with the baseline’s Critical grace doctrine guarding against merit-based frameworks.

John 3:20-21

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
hates μισεῖ (misei) “hates”	Strong aversion, active opposition hates	Explains why some avoid the Light: exposure of evil deeds is unwelcome	憎恨 (zang1 han6). Low.
exposed / reproved ἐλεγχθῇ (elegchthē) “might be exposed, convicted, reproved”	Legal/moral exposure of wrongdoing (same root used of the Spirit’s convicting work in John 16:8) exposed, reproved, seen for what it is	Links forward to the Holy Spirit’s convicting ministry in ch.16 — the Light’s exposing work and the Spirit’s convicting work are the same divine operation	被揭露 (bei6 kit3 lou6). Medium. Note the intertextual link to 16:8’s “convict” (same Greek root); translation memory should track this connection for consistency.
does the truth ποιῶν τὴν ἀλήθειαν (poiōn tēn alētheian) “doing/practicing the truth”	A Hebraic idiom (cf. 1 John 1:6) meaning to live in accordance with what is real/true before God, not merely intellectual honesty does the truth, lives by the truth, practices the truth	Contrasts with “loving darkness” — genuine faith produces a life congruent with God’s reality, evidencing (not earning) new birth	遵行真理 (zeon1 hang4 zan1 lei5). Medium. Must not collapse into a self-improvement/merit framework; “doing the truth” here describes the fruit of one already born of the Spirit (v.3-8), not the precondition for acceptance.
comes to the light ἔρχεται πρὸς τὸ φῶς (erchetai pros to phōs) “comes toward the light”	Voluntary movement toward exposure/truth comes to the light	The person born of the Spirit welcomes, rather than avoids, the Light’s exposing work	就到光嗰處 (zau6 dou3 gwong1 go2 syu3). Low.
wrought in God ἐν θεῷ ἐστιν εἰργασμένα (en theō estin eirgasmena) “have been worked/accomplished in God”	The believer’s deeds are ultimately God’s own work accomplished through/in them done through God, done in God, wrought in God	Even a believer’s good deeds are credited to God’s enabling work, not autonomous human achievement — resonates with the baseline’s grace-not-works doctrine	係靠住神做嘅 (hai6 kaau3 zyu6 san4 zou6 ge3). Medium. Preserve the sense that these deeds originate in God’s work, not self-generated merit — avoid language implying self-directed cultivation (修煉, flagged under baseline’s sanctification note).

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PART 2 — Chapter-by-Chapter Study of the Whole Book of John

John 1 — The Word, Witness, and the Beginning of Discipleship

New load-bearing terms (not in Romans baseline):

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
the Word ὁ λόγος (ho logos) “the word, discourse, reason”	Both a common Greek philosophical term (the rational ordering principle of the universe, Stoic usage) and, in John’s Prologue, a title for the eternal, personal, divine Son who was “with God” and “was God” the Word	Foundational to the Deity and Pre-existence of Christ doctrine: the eternal Son existed before creation, distinct from yet fully God	道 (dou6). Critical — the single highest-risk new term in the entire Gospel of John for a Cantonese-reading audience. 道 (Dao) is the central concept of Daoism, one of the “Three Teachings” (三教) historically and currently practiced in Hong Kong, and Wong Tai Sin Temple — already flagged Critical in the baseline for grace and salvation collisions — is itself a Daoist temple. Hong Kong readers will inevitably hear 道 first through a Daoist/philosophical register (the impersonal, ineffable cosmic principle of the Dao De Jing) before a Christian one. John’s 道, by contrast, is a personal, self-conscious divine Being who “was with God,” “became flesh,” and can be addressed as “you.” Every occurrence of 道 as Logos (John 1:1,14) requires an explicit teaching note distinguishing it from Daoist 道: the Logos is not an impersonal cosmic principle to be discovered or aligned with, but the personal, eternal Son of God who entered history. This term was retained by the historic Chinese Bible translation tradition (CUV renders John 1:1 “太初有道”) precisely because of its literary power, but the collision risk it carries is severe and must be actively managed in teaching materials, not merely translated and left unexplained.
life ζωή (zōē) “life”	Both natural life and, distinctively in John, the God-given spiritual/eternal life that is in the Word (1:4) life	Introduces the life-motif that culminates in “eternal life” (see core passage) and the “resurrection and the life” I AM statement (11:25)	生命 (sang1 ming6). Medium at this general stage; escalates to Critical when qualified as “eternal life” (see core passage notes).
light / darkness φῶς / σκοτία (phōs / skotia) see core passage v.19	— light / darkness	Establishes the light-darkness dualism carried through the whole Gospel (esp. ch.3, 8, 9, 12)	光 (gwong1) / 黑暗 (hak1 am3). Medium.
world κόσμος (kosmos) “world, ordered universe”	Ranges across John from (a) the created physical universe, to (b) humanity as such, to (c) a morally hostile system opposed to God (predominant sense from ch.15 onward) world	Establishes the term whose sense shifts across the Gospel; must be tracked contextually	世界 (sai3 gaai3) generally; 世人 (sai3 jan4) when the referent is humanity-as-loved-object (see core passage v.16 note). High, primarily a consistency-tracking risk rather than a doctrinal-collision risk.
testify / witness μαρτυρέω / μαρτυρία (martyreō / martyria) see core passage v.11	— testify, bear witness, testimony	John the Baptist’s role is defined entirely as a witness to the Light, not the Light himself — a model for all subsequent gospel witness/evangelism	見證 / 作證 (gin3 zing3 / zok3 zing3). Medium.
believe πιστεύω (pisteuō) see core passage	— believe	Introduced as the proper response to receiving the Word (1:12)	信 (seon3). High.
receive / his own did not receive λαμβάνω / παρέλαβον (lambanō / parelabon) “receive, take to oneself”	Welcoming acceptance vs. rejection receive, accept	Sets up the Judgment and Belief/Unbelief doctrine at the very outset of the Gospel: the world’s — and even Israel’s — rejection of its own Creator and Messiah	接受 (zip3 sau6). Medium.
children of God τέκνα θεοῦ (tekna theou) “children of God”	Distinct Greek term from υἱοθεσία (“adoption,” the Romans baseline term) — τέκνα emphasizes new birth/origin (v.13, “born…of God”) rather than the legal/inheritance framing of adoption children of God, God’s children	Believers become God’s children by new birth (echoing ch.3’s regeneration doctrine), a status categorically different from Christ’s unique, eternal Sonship (μονογενής, v.14,18)	神嘅兒女 (san4 ge3 ji4 neoi5). High. Must be kept theologically distinct from (a) the baseline’s 兒子嘅名分 (adoption, emphasizing legal inheritance status) and (b) 神嘅兒子/獨生子 (Christ’s unique Sonship). All three terms describe related but distinct realities and must not be used interchangeably.
Word became flesh ὁ λόγος σὰρξ ἐγένετο (ho logos sarx egeneto) “the Word became flesh”	— the Word became flesh	Reused from Romans TM exactly: 道成肉身 (dou6 sing4 juk6 san1), Critical. This is the direct scriptural basis for the baseline’s Incarnation term.	道成肉身. Critical, per baseline — never 化身 or 顯靈.
dwelt / tabernacled ἐσκήνωσεν (eskēnōsen) “pitched his tent, tabernacled”	Echoes the OT tabernacle, God’s dwelling among his people (Exodus 25-40) dwelt, tabernacled, made his home	Deepens the Incarnation doctrine: the eternal Word’s taking on flesh is the fulfillment of God’s ancient promise to dwell with his people	住 (zyu6), with a footnote on the tabernacle background. High. Requires OT background explanation, consistent with the baseline’s low-OT-literacy assumption.
grace and truth χάριτος καὶ ἀληθείας (charitos kai alētheias) “grace and truth”	Echoes Exodus 34:6’s “steadfast love and faithfulness” (LXX: ἔλεος/ἀλήθεια), describing God’s covenant character now embodied in Christ full of grace and truth	Christ embodies the covenant character of God himself — grace (reused Critical baseline term 恩典) paired with truth (new Critical-adjacent term 真理)	恩典同真理 (jan1 din2 tung4 zan1 lei5). Critical (grace component per baseline); Medium-High (truth component, see below).
truth ἀλήθεια (alētheia) “truth, reality”	Not merely factual accuracy but ultimate reality as disclosed by God, embodied in Christ (cf. 14:6) truth	Recurs as a major Johannine theme culminating in the I AM statement “I am…the truth” (14:6)	真理 (zan1 lei5). High. Must remain tied to Christ’s person as the embodiment of truth, not diffused into generic philosophical or moral truth divorced from him.
only begotten μονογενής (monogenēs) see core passage v.16	— only begotten, one and only	See core passage note	獨生子 (duk6 sang1 zi2). Critical.
Lamb of God ἀμνὸς τοῦ θεοῦ (amnos tou theou) “lamb of God”	Sacrificial imagery combining the Passover lamb (Exodus 12) and Isaiah 53’s suffering servant “like a lamb” Lamb of God	Anticipates Christ’s Substitutionary Death doctrine at the very start of his public ministry	神嘅羔羊 (san4 ge3 gou1 joeng4). High. Must be distinguished from the transactional burnt/food offerings presented to temple deities in Hong Kong folk practice (joss-paper burning, food offerings at Wong Tai Sin, ancestral offerings) — the Lamb of God is a once-for-all, God-provided substitutionary sacrifice, not an offering given by worshippers to appease or petition a deity; the direction of the gift is reversed (God provides the Lamb; people do not offer one to God to gain favor).
baptize / baptism βαπτίζω (baptizō) “to dip, immerse”	Ritual immersion; in John the Baptist’s usage, a baptism of repentance; distinguished from Jesus’ baptism “with the Holy Spirit” baptize, baptism	Establishes John’s preparatory ministry and anticipates the Spirit-baptism that inaugurates the New Birth/Holy Spirit doctrines	施洗 (si1 sai2, verb) / 洗禮 (sai2 lai5, noun). Medium. Distinguish from generic ritual purification bathing found in folk/temple practice; Christian baptism symbolizes union with Christ, not ritual cleansing repeated as needed.
sign σημεῖον (sēmeion) see core passage v.2	— sign, miraculous sign	Anticipates the first sign at Cana (ch.2)	神蹟 (san4 zik1). Medium.
Rabbi ῥαββί see core passage v.2	— Rabbi	First disciples address Jesus this way before fuller recognition of his identity develops	拉比 (laai1 bei2). Low.
Messiah / Christ Χριστός / Μεσσίας (Christos / Messias, the latter transliterated directly from Aramaic in 1:41) “Anointed One”	Reused from Romans TM exactly: 基督 (gei1 duk1), Critical. Messiah, Christ	Andrew’s confession “we have found the Messiah” is the Gospel’s first messianic identification of Jesus	基督. Critical, per baseline — never conflated with 彌勒 (Maitreya) or a wish-granting temple deity.
Son of God υἱὸς τοῦ θεοῦ —	— Son of God	Reused from Romans TM exactly: 神嘅兒子, Critical.	神嘅兒子. Critical, per baseline.
King of Israel βασιλεὺς τοῦ Ἰσραήλ (basileus tou Israēl) “king of Israel”	Messianic royal title (Nathanael’s confession, 1:49) King of Israel	An early messianic confession; anticipates the “King of the Jews” title used ironically at the crucifixion (ch.18-19)	以色列嘅王 (ji5 sik1 lit6 ge3 wong4). Medium. Given Hong Kong’s political sensitivities around sovereignty language (per baseline’s kingdom_of_god note), keep this framed as messianic/theological, not a contemporary political claim.
Son of Man υἱὸς τοῦ ἀνθρώπου see core passage v.13	— Son of Man	First occurrence (1:51), tied to Jacob’s ladder imagery (Genesis 28)	人子 (jan4 zi2). High.
disciple μαθητής (mathētēs) “learner, pupil, follower”	One who follows and learns from a teacher — used throughout the Gospel for Jesus’ followers disciple, follower	Establishes the pattern of personal call-and-follow that structures ch.1 and recurs throughout the Gospel	門徒 (mun4 tou4). Medium. Distinguish from the master-disciple relationships prominent in Hong Kong’s living martial-arts (師徒) and Buddhist monastic apprenticeship traditions — a disciple of Christ is one who trusts and follows him personally as Lord and Son of God, not primarily one being trained in a technique or lineage transmission.

John 2 — First Sign, Zeal for the Temple

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
sign σημεῖον see ch.1	— sign	The Cana miracle is explicitly called the “first of his signs,” manifesting his glory (reuse 榮耀)	神蹟 (san4 zik1). Medium. (reuse)
temple / his body as the temple ναός (naos) — the sanctuary proper, as opposed to ἱερόν (hieron), the whole temple precinct ”sanctuary, dwelling place of deity”	Jesus deliberately shifts the referent from the physical Jerusalem temple to his own body (2:19-21), which will be “raised” (reuse resurrection doctrine) temple	A major Christological claim: Christ’s own resurrected body is the true meeting place of God and humanity, replacing the physical temple	聖殿 (sing3 din6). High. Must be distinguished from the generic folk temple (廟, already forbidden in baseline for “church”). Requires an explicit teaching note on the shift from physical temple to Christ’s body, since this is a distinctively Johannine and doctrinally loaded claim tied to the Resurrection doctrine.
Passover πάσχα (pascha) “Passover”	The Exodus 12 festival commemorating deliverance from Egypt Passover	First of several Passover references (2:13,23; 6:4; 11:55; 12:1; 13:1; 18:28,39; 19:14) structuring John’s chronology and typology (esp. the Lamb of God connection)	逾越節 (jyu4 jyut6 zit3). Medium. Requires OT background explanation given low assumed OT literacy.
zeal ζῆλος (zēlos) “zeal, jealous ardor”	Intense devotion, here for God’s house zeal	Illustrates Jesus’ passionate concern for the purity of worship, echoing Psalm 69:9	熱心 (jit6 sam1). Low.

John 3 (remainder, vv.22-36) — John the Baptist’s Continued Testimony

The core theological terms of vv.1-21 have been fully treated above. Verses 22-36 introduce one significant new term:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
wrath of God ὀργὴ τοῦ θεοῦ (orgē tou theou) “the anger/wrath of God”	God’s settled, righteous opposition to sin and unbelief (not capricious rage) wrath of God, God’s anger	Names the abiding consequence of persistent unbelief (3:36), balancing the chapter’s emphasis on God’s love (v.16) with the reality of judgment — grounds the Judgment and Belief/Unbelief doctrine	神嘅忿怒 (san4 ge3 fan6 nou6). High. Must be distinguished from impersonal karmic retribution (報應, flagged in the baseline under “sin”) and from the capricious anger of folk deities that must be appeased through offerings; God’s wrath is his settled, righteous, personal response to unbelief, not an arbitrary force to be managed through ritual.
friend of the bridegroom ὁ φίλος τοῦ νυμφίου (ho philos tou nymphiou) “the friend of the bridegroom”	The best man’s supporting, non-competing role at a wedding friend of the bridegroom, best man	John the Baptist models proper gospel ministry: joyful self-subordination to Christ, not competition for status — resonates with the baseline’s caution against face/status-driven ministry framing (面子/威水)	新郎嘅朋友 (san1 long4 ge3 pang4 jau5). Low.

All other vocabulary in 3:22-36 (believe, testify, Spirit, Son, eternal life) reuses terms already established above.

John 4 — The Samaritan Woman and True Worship

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
living water ὕδωρ ζῶν (hydōr zōn) “living/flowing water”	Both literally flowing (as opposed to stagnant) water and, metaphorically, the Spirit-given life Christ offers living water	Christ offers a permanently satisfying, self-replenishing spiritual life — links Eternal Life doctrine to the Holy Spirit	活水 (wut6 seoi2). Medium. Must retain the “life-giving,” not merely “flowing,” sense.
worship προσκυνέω (proskyneō) “to bow down, prostrate, do homage”	Physical/ritual reverence directed to a deity or superior worship	Jesus redefines true worship as “in spirit and truth” — not bound to a specific location (Jerusalem or Samaria)	敬拜 (ging3 baai3). High. Must be sharply distinguished from the extremely common Hong Kong folk-religious gesture vocabulary of 拜神 (bowing/burning incense to deities), 拜佛 (Buddhist worship), and 拜祖先 (ancestor veneration) — all place-and-ritual-bound practices. Biblical worship “in spirit and truth” is a relational, Spirit-enabled orientation of the whole person toward God through Christ, not a location-specific ritual act.
God is spirit πνεῦμα ὁ θεός (pneuma ho theos) “God [is] spirit”	Describes God’s own nature as non-corporeal/spiritual — a statement about God’s being, distinct from a direct reference to the Holy Spirit as the third Person of the Trinity God is spirit	Grounds the reason worship is not tied to physical location: God’s own nature transcends physical space	SPECIAL CASE — flag for theologian AND native-speaker review. The baseline forbids rendering πνεῦμα with bare 靈 (because of collision with ancestral/mediumship spirits, 問米). Yet here the referent is God’s own nature, not directly the Holy Spirit as Person, so 聖靈 (“Holy Spirit”) is not quite accurate either. Recommended rendering: 神係屬靈嘅 (san4 hai6 suk6 ling4 ge3, “God is spiritual [in nature]”), reusing 屬靈 from the baseline’s 屬靈恩賜 (spiritual gifts) term rather than bare 靈. Critical — this is a load-bearing theological statement about the nature of God, and the translation choice must not accidentally suggest God is one spirit-being among the folk-religious spirit world (ancestral spirits, mediums, deities) that Hong Kong culture actively engages.
Messiah Χριστός/Μεσσίας see ch.1	— Messiah	The Samaritan woman’s own messianic expectation, confirmed by Jesus (4:25-26)	基督. Critical, per baseline. (reuse)
Samaritan Σαμαρίτης (Samaritēs) “Samaritan”	An ethnic/religious group considered ritually and religiously suspect by many Jews Samaritan	The narrative models the Unity of Jews and Gentiles doctrine ahead of its explicit development elsewhere in Scripture — the gospel crosses a deep social/religious barrier	撒馬利亞人 (saat3 maa5 lei6 aa3 jan4). Medium. Parallel caution to the baseline’s “gentiles” note: avoid any translation choice that reinforces a local insider/outsider hierarchy; the narrative point is precisely the crossing of such a barrier.

John 5 — Sabbath Healing and Equality with the Father

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
Sabbath σάββατον (sabbaton) “Sabbath, seventh day of rest”	The weekly OT day of rest and worship Sabbath	Jesus’ Sabbath healings provoke the equality-with-God controversy (5:16-18)	安息日 (on1 sik1 jat6). Low-Medium. Established term; requires brief OT background note.
equal with God ἴσος τῷ θεῷ (isos tō theō) “equal to God”	Full ontological equality, not mere likeness or representative authority equal with God, claiming to be equal with God	The Jewish leaders correctly perceive that Jesus’ claim to divine sonship implies full deity — a critical data point for the Deity of Christ doctrine, stated here by hostile observers rather than by Jesus’ own explicit claim	同神平等 (tung4 san4 ping4 dang2). Critical. Must preserve full ontological equality — not “like God,” “God’s representative,” or “a powerful spirit,” but co-equal deity, directly reinforcing the Unity of the Father and the Son doctrine.
honor the Son as they honor the Father τιμᾷ τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα (tima ton huion kathōs timōsi ton patera) “honors the Son just as they honor the Father”	Equal reverence/worship due to both Father and Son honor the Son / honor the Father	Directly grounds the worship of Christ as fully appropriate and required — the Son is to receive the identical honor due God the Father	尊敬個仔好似尊敬父一樣 (zyun1 ging3 go3 zai2 hou2 ci5 zyun1 ging3 fu6 jat1 joeng6). Critical.
resurrection of life / resurrection of judgment ἀνάστασιν ζωῆς / ἀνάστασιν κρίσεως (anastasin zōēs / anastasin kriseōs) “resurrection of life / resurrection of judgment”	Two distinct future bodily resurrections, one unto life, one unto judgment/condemnation resurrection of life / resurrection of judgment (some versions: resurrection of condemnation)	Combines the baseline’s Critical resurrection doctrine (復活) with the Judgment doctrine — resurrection itself is not automatically salvific; its character depends on one’s response to Christ in this life	得生命嘅復活 / 被審判嘅復活 (dak1 sang1 ming6 ge3 fuk6 wut6 / bei6 sam2 pun3 ge3 fuk6 wut6). Critical. 復活 reused exactly per baseline; the qualifying phrases must not blur the sharp two-fold outcome described here.

John 6 — Bread of Life, Eating Flesh and Drinking Blood

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am the bread of life ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς (egō eimi ho artos tēs zōēs) “I am the bread of life”	First of the seven formal “I AM ___” predicated statements I am the bread of life	Christ himself, not manna or any ritual food, is the true, ultimate sustenance of spiritual life — the first of the Seven “I Am” Statements doctrine	我就是生命嘅糧 (ngo5 zau6 si6 sang1 ming6 ge3 loeng4). Critical. Every “I AM ___” statement in John (6:35 bread of life; 8:12 light of the world; 10:7,9 the door; 10:11,14 the good shepherd; 11:25 the resurrection and the life; 14:6 the way, the truth, and the life; 15:1,5 the true vine) must render the emphatic ἐγώ εἰμι consistently as 我就是, preserving the deliberate echo of the absolute “I AM” of 8:58 and Exodus 3:14. These are not casual self-descriptions but formal self-revelatory claims to deity and must be treated with the same weight as the Deity of Christ doctrine elsewhere.
eat my flesh, drink my blood φάγητε τὴν σάρκα…πίητε τὸ αἷμα (phagēte tēn sarka…piēte to haima) “eat the flesh…drink the blood”	Shocking, deliberately provocative language (John 6:52-66) pointing forward to the substitutionary, sacrificial nature of Christ’s death and to ongoing intimate reliance on him (later echoed sacramentally in the Lord’s Supper, though John does not narrate its institution) eat my flesh and drink my blood	Grounds the Substitutionary Death doctrine in stark, embodied terms: eternal life comes only through appropriating, by faith, Christ’s sacrificed body and shed blood	食我嘅肉、飲我嘅血 (sik6 ngo5 ge3 juk6, jam2 ngo5 ge3 hyut3). Critical. Requires substantial explanatory teaching, since literal cannibalism/blood-drinking is understood by John’s own hearers to be shocking and is meant to be — it is deliberately provocative figurative language for total reliance on Christ’s sacrificial death, not literal consumption, and not to be confused with any folk-religious blood-offering or ancestor-food-offering practice (which moves in the opposite direction: humans offering food to spirits/ancestors, rather than receiving Christ as the once-for-all offering).
blood αἷμα (haima) “blood”	Life, and specifically sacrificial, atoning life poured out blood	Recurs at the cross (19:34, “blood and water”) — ties John 6’s discourse to the actual crucifixion event	血 (hyut3). High.
Holy One of God ὁ ἅγιος τοῦ θεοῦ (ho hagios tou theou) “the Holy One of God”	A messianic title (also used by Peter’s confession, 6:69) affirming Christ’s unique divine holiness Holy One of God	Peter’s confession affirms both the Deity of Christ and Sanctification doctrines: Christ is uniquely, personally holy, the source of others’ holiness	神嘅聖者 (san4 ge3 sing3 ze2). High. 聖 reused from baseline’s 聖潔/聖徒 root; must not be confused with a Daoist immortal (神仙) or an “accomplished master” (得道高人), per baseline’s “saints” caution — this is a unique title for Christ alone, not a class of especially advanced spiritual attainers.
draw ἑλκύσῃ (helkysē) “drags, draws, pulls”	Effectual, sovereign drawing draws, brings	Grounds the doctrine of effectual calling/election (already Critical/High in the baseline: 揀選/呼召) in Christology: no one comes to Christ apart from the Father’s sovereign initiative	吸引/引導 (kap1 jan5 / jan5 dou6). High. Must retain the sense of sovereign, effectual initiative — not merely persuasive influence — consistent with the baseline’s 揀選 (election) note against fatalistic/impersonal renderings (never 命運 or 八字注定).

John 7 — Living Water and the Spirit Not Yet Given

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
rivers of living water ποταμοὶ ὕδατος ζῶντος (potamoi hydatos zōntos) “rivers of living water”	Metaphor for the Spirit’s abundant future outpouring rivers of living water	Anticipates Pentecost; explicitly identified by the narrator as referring to the Spirit, “not yet given” because Jesus was “not yet glorified” (7:39)	活水嘅河 (wut6 seoi2 ge3 ho4), with 聖靈 explicitly named per the narrator’s gloss. High. Links directly to the Holy Spirit as Counselor doctrine — teaching materials should make the Spirit-connection explicit, since the metaphor alone does not convey it.
glorified δοξασθῇ (doxasthē) verb form of δόξα (glory)	— glorified	Reuses baseline 榮耀 (Critical, glory). Verb form: Christ’s “glorification” in John spans his death, resurrection, and ascension together as a single exaltation-event	得榮耀/榮耀… (verb usage of 榮耀). High. Must be tracked as referring to the whole death-resurrection-ascension complex, not merely a triumphant moment; ties to the “lifted up” double-meaning noted in ch.3.

John 8 — Light of the World, Truth and Freedom, the Absolute “I AM”

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am the light of the world ἐγώ εἰμι τὸ φῶς τοῦ κόσμου (egō eimi to phōs tou kosmou) “I am the light of the world”	Second formal I AM statement I am the light of the world	See ch.6 note on the seven I AM statements	我就是世界嘅光 (ngo5 zau6 si6 sai3 gaai3 ge3 gwong1). Critical.
the truth will set you free ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς (hē alētheia eleutherōsei hymas) “the truth will free you”	ἐλευθερόω, “to liberate/free from bondage” the truth will set you free	Freedom from slavery to sin, through knowing/abiding in Christ’s word — connects Truth and Sin doctrines	真理必使你哋得自由 (zan1 lei5 bit1 sai2 nei5 dei6 dak1 zi6 jau4). High. Must be distinguished from Buddhist liberation from the cycle of rebirth (解脫, already forbidden in the baseline for “salvation”) — this is freedom from bondage to sin through Christ’s revealed truth, received by continuing in his word, not liberation from an impersonal karmic cycle through enlightenment/practice.
slave to sin δοῦλος τῆς ἁμαρτίας (doulos tēs hamartias) “slave/bondservant of sin”	Total bondage/enslavement to sin’s controlling power slave to sin, slave of sin	Reuses baseline’s 罪 (sin, High risk); names the human condition apart from Christ’s liberating truth	罪嘅奴隸 (zeoi6 ge3 nou4 sai6). High.
before Abraham was, I AM πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί (prin Abraam genesthai egō eimi) “before Abraham came to be, I AM”	The absolute, unqualified ἐγώ εἰμι, without a predicate noun — directly echoing the divine self-designation of Exodus 3:14 (LXX ἐγώ εἰμι) and Isaiah 43:10-13 before Abraham was, I am	The single most explicit claim to eternal pre-existence and deity in the Gospel — the hearers’ immediate attempt to stone Jesus for blasphemy confirms they understood it as a direct claim to be YHWH	未有亞伯拉罕,我已經存在 (mei6 jau5 aa3 baak3 laai1 hon2, ngo5 ji5 ging1 cyun4 zoi6) — some HK Bible traditions render more literally 我是 (ngo5 si6) to echo the absolute divine name. Critical. This is the doctrinal high-water mark of the Deity and Pre-existence of Christ doctrine in the entire Gospel. The rendering must unmistakably signal a claim to eternal, uncreated existence and identity with YHWH — not merely “I existed before Abraham” as a statement about age/priority. Requires mandatory human theologian review per the escalation rules.
devil διάβολος (diabolos) “slanderer, accuser”	Satan, the personal spiritual enemy devil, the devil	Contrasted with being a “child of Abraham”/“child of God” — introduces a third parentage category (children of the devil) alongside Judgment and Belief/Unbelief doctrine	魔鬼 (mo1 gwai2). Medium-High. Distinguish from generic folk “evil ghosts” (鬼, common in Hong Kong ghost-story and Hungry Ghost Festival culture) — 魔鬼 designates the specific personal spiritual adversary of Scripture, Satan, not a wandering ancestral or nature spirit.

John 9 — The Man Born Blind: Spiritual Sight and Blindness

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
sin (causal question) ἁμαρτία (hamartia) see baseline	— sin	The disciples’ question (“who sinned, this man or his parents?”) assumes a direct sin-suffering causation Jesus rejects (9:3), reframing suffering as an occasion for God’s works to be displayed	罪 (zeoi6). High (per baseline). Distinguish this narrative’s rejection of a simplistic sin-causes-suffering framework from the folk-religious 報應 (karmic retribution) framework, already flagged in the baseline — Jesus explicitly denies the karmic-retribution reading here.
worship προσκυνέω see ch.4	— worship	The healed man’s climactic response to recognizing Jesus (9:38)	敬拜 (ging3 baai3). High (reuse).

No other new theological terms; chapter reuses Son of Man, light, judgment, believe (see chs. 1, 3, 8).

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

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am the door ἐγώ εἰμι ἡ θύρα (egō eimi hē thyra) “I am the door”	Third formal I AM statement I am the door / I am the gate	Christ is the sole legitimate access point to God’s flock/salvation	我就是門 (ngo5 zau6 si6 mun4). Critical.
I am the good shepherd ἐγώ εἰμι ὁ ποιμὴν ὁ καλός (egō eimi ho poimēn ho kalos) “I am the good/noble shepherd”	Fourth formal I AM statement; echoes Ezekiel 34’s contrast between false shepherds and God’s own shepherding I am the good shepherd	Christ is the self-sacrificing shepherd who “lays down his life for the sheep” — directly grounds the Substitutionary Death doctrine	我就是好牧人 (ngo5 zau6 si6 hou2 mau4 jan4). Critical.
lay down [his] life τίθημι τὴν ψυχήν (tithēmi tēn psychēn) “to lay down [his] soul/life”	Voluntary, sacrificial surrender of one’s own life for others lay down his life, give his life	The Good Shepherd’s death is voluntary and substitutionary (“for the sheep”) — key language for the Substitutionary Death doctrine, distinct from ordinary or accidental death	捨命 (se2 meng6). Critical. Must retain the voluntary, substitutionary, “for the sheep” sense — this is a self-giving sacrifice, not martyrdom imposed from outside or an accidental death.
I and the Father are one ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (egō kai ho patēr hen esmen) “I and the Father, we are one”	Ontological unity of essence/will between Father and Son (the neuter ἕν, “one thing,” rather than masculine “one person,” indicating unity of nature, not identity of person) I and the Father are one	The single clearest statement of the Unity of the Father and the Son doctrine in the entire Gospel; the hostile hearers again correctly perceive this as a claim to deity (10:33)	我與父原為一 (ngo5 jyu5 fu6 jyun4 wai4 jat1). Critical. Must preserve unity of being/essence, not merely unity of purpose or agreement, and must not be read as denying the distinction of Persons (the Father and Son remain distinct “I” and “Father” while being one in nature) — this simultaneously grounds and safeguards against modalism and subordinationism. Requires mandatory human theologian review.
sanctify(-ed) ἡγιασμένον (hēgiasmenon, from ἁγιάζω) “having been sanctified/consecrated”	Reuses baseline 成聖 doctrine, verb form here applied to the Father’s consecration of the Son for his mission (10:36) sanctified, consecrated, set apart	The Father commissioned/consecrated the Son for his saving mission — links Sanctification vocabulary directly to Christology	分別出嚚(被分別為聖) — reuse 成聖-family vocabulary. High (reuse of baseline High-risk term in a new Christological application).

John 11 — Lazarus: “I Am the Resurrection and the Life”

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am the resurrection and the life ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή (egō eimi hē anastasis kai hē zōē) “I am the resurrection and the life”	Fifth formal I AM statement, combining two of the Gospel’s central terms I am the resurrection and the life	Christ does not merely grant resurrection and eternal life — he IS both, in his own person. Directly unites the Deity of Christ, Resurrection, and Eternal Life doctrines in a single climactic statement	我就是復活,亦係生命 (ngo5 zau6 si6 fuk6 wut6, jik6 hai6 sang1 ming6). Critical. 復活 reused exactly per baseline (never 投胎轉世 or 問米 framing). This statement anticipates and interprets Jesus’ own resurrection (chs.19-20) and every believer’s future resurrection.
death θάνατος (thanatos) “death”	Physical death; in this narrative explicitly subordinate to Christ’s power death	Lazarus’s death and raising function as a acted-out sign of the Resurrection doctrine ahead of Christ’s own death and resurrection	死 (sei2)/死亡 (sei2 mong4). Low-Medium.

John 12 — The Hour Has Come; A Grain of Wheat

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
the hour has come ἐλήλυθεν ἡ ὥρα (elēlythen hē hōra) “the hour has arrived/come”	ὥρα in John denotes the divinely appointed, climactic time of Jesus’ death-and-glorification, not a chronological hour the hour has come, my time has come	Marks the narrative turning point toward the passion — the crucifixion is not an accident of history but the fulfillment of a divinely appointed moment	時候到咗 (si4 hau6 dou3 zo2). High. Must not be confused with astrologically auspicious-timing language from Hong Kong almanac/feng shui culture (擇日, 睇時辰, choosing an auspicious hour) — Jesus’ “hour” is set by the Father’s redemptive plan, not calculated from stars, dates, or omens.
a grain of wheat…dies…bears much fruit ὁ κόκκος τοῦ σίτου…ἀποθάνῃ…πολὺν καρπὸν φέρει (ho kokkos tou sitou…apothanē…polyn karpon pherei) “the grain of wheat…dies…bears much fruit”	Agricultural metaphor for death producing multiplied life a grain of wheat falls into the ground and dies…	Christ’s death is fruitful, life-producing death — combines Substitutionary Death with the pattern of resurrection life it secures for others	一粒麥子…死咗…就結出好多果子 (jat1 nap1 mak6 zi2…sei2 zo2…zau6 git3 ceot1 hou2 do1 gwo2 zi2). Medium.
my soul is troubled ἡ ψυχή μου τετάρακται (hē psychē mou tetaraktai) “my soul has been troubled/agitated”	ψυχή, “soul, inner life, self” my soul is troubled	Affirms the full humanity of Christ — genuine emotional anguish facing the cross, without denying his deity (Humanity of Christ doctrine)	我嘅心好唔安 (ngo5 ge3 sam1 hou2 m4 on1) — note: some HK translations render ψυχή with 靈魂 (ling4 wan4, “soul/spirit”), but this risks the same collision flagged elsewhere for 靈 (ancestral/wandering-spirit associations); 心 (“heart/inner self”) is recommended here to avoid that collision. High. See the dedicated soul/ψυχή note under the glossary for a full risk discussion.
glory of man vs glory of God δόξαν τῶν ἀνθρώπων…δόξαν τοῦ θεοῦ (doxan tōn anthrōpōn…doxan tou theou) “glory from men…glory from God”	Contrast between human approval/reputation and God’s honor the praise/glory of man vs. the glory of God	Some believed but “loved the glory/praise of man more than the glory of God” (12:43) — directly parallels the baseline’s caution against reducing 榮耀 to 面子 (face) or 威水 (flashy success); this verse itself makes exactly that contrast explicit	人嘅榮耀 (jan4 ge3 wing4 jiu6) / 神嘅榮耀 (san4 ge3 wing4 jiu6). High. This verse is a strong teaching opportunity for the baseline’s face/status caution — recommend flagging for explicit sermon/teaching application.

John 13 — The New Commandment; Foot Washing

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
a new commandment ἐντολὴν καινήν (entolēn kainēn) “a new commandment”	A fresh, Christ-defined standard of love (“as I have loved you”) a new commandment, new command	Christian ethics are grounded in Christ’s own self-giving love as the pattern and standard, not in Confucian filial/social duty or an inherited legal code	新命令 (san1 ming6 ling6). Medium-High. Must be distinguished from Confucian relational duty ethics (孝順, already flagged under the baseline’s “obedience of faith” note, and 禮, ritual propriety, flagged under “law”) — the standard set is specifically Christ’s self-sacrificial love, a distinctively christological ethic.
love one another ἀγαπᾶτε ἀλλήλους (agapate allēlous) “love one another”	Self-giving, willed love among believers, modeled on Christ’s love love one another	Identifies genuine discipleship by observable, sacrificial mutual love — a major mark of Christian community identity	彼此相愛 (bei2 ci5 soeng1 oi3). Medium.

John 14 — The Way, the Truth, the Life; the Paraclete

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am the way, the truth, and the life ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (egō eimi hē hodos kai hē alētheia kai hē zōē) “I am the way and the truth and the life”	Sixth (and most comprehensive) formal I AM statement I am the way, the truth, and the life	Christ is the exclusive means, content, and goal of access to the Father — “no one comes to the Father except through me”	我就是道路、真理、生命 (ngo5 zau6 si6 dou6 lou6, zan1 lei5, sang1 ming6). Critical. A crucial translator note is required: 道路 (hodos, “way/road”) shares its first character 道 with the Logos term (道, ch.1) and with the Daoist Dao (道), a genuine triple point of collision in Cantonese. Teaching materials must clarify that “the Way” here (道路, a path/road one walks) is a distinct expression from “the Word” (道 alone, the divine Logos-title of ch.1) and from Daoism’s impersonal Dao, even though all three share the same root character. This is one of the highest cross-referencing risks in the entire book and should be flagged for dedicated theologian review alongside John 1:1.
Paraclete / Counselor / Comforter / Advocate παράκλητος (paraklētos) “one called alongside [to help]” — an advocate, intercessor, comforter, or legal counsel-for-the-defense	Ranges across “advocate” (legal), “comforter” (emotional support), “counselor” (guidance), “helper” (general aid) — no single English (or Cantonese) word captures the full range Counselor, Comforter, Helper, Advocate	Names the Holy Spirit’s ongoing personal ministry to believers after Christ’s departure — grounds the Holy Spirit as Counselor doctrine as a distinctly personal, relational ministry (not an impersonal force)	保惠師 (bou2 wai6 si1). Critical. This is the established Cantonese/CUV Christian coinage and should be retained. Must be firmly distinguished from any folk-spirit intermediary function — especially the 問米 spirit-medium practice (already flagged Critical in the baseline under “holy_spirit”) and from ancestral-spirit “helper” concepts. The Paraclete is the personal, divine third Person of the Trinity permanently indwelling believers, not a spirit summoned for temporary consultation or a household protective spirit.
Spirit of truth τὸ πνεῦμα τῆς ἀληθείας (to pneuma tēs alētheias) “the Spirit of truth”	A further descriptive title for the Paraclete/Holy Spirit Spirit of truth	Ties the Holy Spirit’s identity to truth (see ch.1,8 notes) — the Spirit’s ministry is to guide believers into truth (16:13), not into ambiguous spiritual experience	真理嘅聖靈 (zan1 lei5 ge3 sing3 ling4). Critical. 聖靈 must be used in full (never bare 靈), per baseline.
my peace I give you εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν (eirēnēn tēn emēn didōmi hymin) “my peace I give to you”	Reuses baseline 平安 (Medium risk, Peace with God doctrine) in a new context: Christ’s own peace, distinct from the world’s peace my peace I give you, not as the world gives	Christ’s peace is a settled, relational gift rooted in his presence and completed work, contrasted explicitly with worldly peace	我嘅平安賜給你哋 (ngo5 ge3 ping4 on1 ci3 kap1 nei5 dei6). Medium (reuse). Note the explicit contrast with “as the world gives” strengthens the baseline’s existing caution against a protective-charm (平安符) or lucky-almanac framing of 平安 — this verse itself supplies the distinguishing contrast.

John 15 — The True Vine; Friends, Not Servants

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am the true vine ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή (egō eimi hē ampelos hē alēthinē) “I am the true vine”	Seventh and final formal I AM statement; ἀληθινή (“true, genuine, real”) echoes OT Israel-as-vine imagery (Psalm 80; Isaiah 5) now fulfilled and reconstituted in Christ I am the true vine	Christ himself, not the nation of Israel or any other source, is the sole life-giving source for those who belong to him — completes the Seven “I Am” Statements doctrine	我就是真葡萄樹 (ngo5 zau6 si6 zan1 pou4 tou4 syu6). Critical.
abide / remain μένω (menō) “to remain, stay, dwell continually”	Continuing, dependent relational union — a key Johannine term for ongoing fellowship with Christ (also used of the Spirit’s remaining on Christ, 1:32-33, and of believers “abiding” in Christ’s love and word) abide, remain, dwell in	Central to the doctrine of ongoing union with Christ as the condition for spiritual fruitfulness — distinct from a one-time decision alone	常在 (soeng4 zoi6) / 住 (zyu6). High. Should be distinguished from the Daoist/Buddhist notion of “abiding in the Dao” or dwelling in a meditative state achieved through personal practice — Johannine “abiding” is relational dependence on Christ’s word and love, sustained by grace, not a self-cultivated inner state.
friends, not servants φίλους…οὐκέτι δούλους (philous…ouketi doulous) “friends…no longer slaves/servants”	Elevated relational status: intimate friendship rather than mere servitude friends, not servants	Reflects the relational depth Christ grants his own — connects to Adoption doctrine’s theme of full relational status rather than lesser standing	朋友,唔再係僕人 (pang4 jau5, m4 zoi3 hai6 buk6 jan4). Medium.
persecution διωγμός/διώξουσιν (diōgmos/diōxousin) “persecution, they will persecute”	Hostile opposition faced by Christ’s followers because of their association with him persecution	Grounds the expectation of the world’s hostility toward believers, tied to the Johannine “world” (κόσμος) as hostile system	迫害 (bik1 hoi6). Low-Medium. Given Hong Kong’s current political and social climate, teaching materials should handle this with pastoral sensitivity, consistent with the baseline’s caution around public religious expression (see “evangelism,” “mission” notes).

John 16 — The Spirit’s Convicting Work; Sorrow Turned to Joy

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
convict…concerning sin, righteousness, and judgment ἐλέγξει…περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως (elegxei…peri hamartias kai peri dikaiosynēs kai peri kriseōs) “will convict/expose…concerning sin and righteousness and judgment”	The same verb (ἐλέγχω) used of the Light’s exposing work in 3:20 will convict the world of sin, righteousness, and judgment	The Spirit’s ministry (Holy Spirit as Counselor doctrine) actively and personally exposes the world’s true relationship to sin, Christ’s righteousness, and the reality of judgment — connecting three baseline Critical/High terms (罪, 義, 審判) under the Paraclete’s convicting work	使人知罪、知義、知審判 (sai2 jan4 zi1 zeoi6, zi1 ji6, zi1 sam2 pun3). Critical. 罪 (sin) and 義 (righteousness) are both reused exactly from the baseline, both already Critical/High risk terms. Here 義 refers to Christ’s own vindicated righteousness (his innocence proven by the resurrection and ascension), so the baseline’s caution against collapsing 義 into the Cantonese loyalty-and-honor idiom (義氣) is especially acute — this is not about Christ’s “honor code” but his forensic vindication.
overcome the world νενίκηκα τὸν κόσμον (nenikēka ton kosmon) “I have overcome/conquered the world” (perfect tense — an already-accomplished, abiding victory)	Decisive victory over the hostile world-system I have overcome the world, I have conquered the world	A triumphant assurance statement, grounding the Assurance of Salvation doctrine already flagged Critical/High in the baseline, now given its Christological basis	我已經戰勝咗世界 (ngo5 ji5 ging1 zin3 sing3 zo2 sai3 gaai3). High.
tribulation θλῖψις (thlipsis) “pressure, affliction, trouble”	Suffering/hardship believers face in the world tribulation, trouble, suffering	Paired directly with the “overcome the world” assurance — hardship is expected but not ultimate	患難 (waan6 naan6). Low-Medium.

John 17 — The High Priestly Prayer: Glory, Unity, and Eternal Life Defined

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
this is eternal life, that they know you αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσιν σε (hautē estin hē aiōnios zōē, hina ginōskōsin se) “this is eternal life, that they may know you”	γινώσκω here = relational, experiential knowledge (contrast οἶδα in ch.3) this is eternal life: to know you	John’s own explicit definition of “eternal life” (see core passage) — it is not primarily duration but relationship: knowing the only true God and Jesus Christ whom he sent	呢個就係永生,就係認識你 (nei1 go3 zau6 hai6 wing5 sang1, zau6 hai6 jing6 sik1 nei5). Critical. 永生 reused per core passage note; 認識 (relational knowing) should be distinguished from 知道 (factual knowing, used in ch.3:2) — a translator note tracking both Greek verbs (γινώσκω vs οἴδα) across the Gospel is recommended.
that they may be one, as we are one ἵνα ὦσιν ἕν, καθὼς ἡμεῖς ἕν (hina ōsin hen, kathōs hēmeis hen) “that they may be one, just as we are one”	The unity of believers is patterned on, and grounded in, the ontological unity of Father and Son (echoing 10:30) that they may be one	Extends the Unity of the Father and the Son doctrine to the Church: believers’ unity is not organizational uniformity but a Spirit-given participation in the very unity that exists eternally between Father and Son	使佢哋合一,好似我哋原為一噈樣 (sai2 keoi5 dei6 hap6 jat1, hou2 ci5 ngo5 dei6 jyun4 wai4 jat1 gam3 joeng6). Critical. Must not be softened into a generic “all religions/all people are ultimately one” syncretistic reading (a real risk given Hong Kong’s religiously plural context and Daoist monistic concepts of cosmic oneness, 萬物歸一) — the unity in view is specifically the unity of Christ’s own disciples, grounded in and patterned after the Father-Son relationship, not an undifferentiated cosmic oneness.
your word is truth ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν (ho logos ho sos alētheia estin) “your word is truth”	Here λόγος = God’s spoken revelation/message (Scripture), a distinct sense from the capitalized “the Word” title of 1:1 your word is truth	Affirms the Inspiration of Scripture doctrine (already High-risk in the baseline) in Johannine terms	你嘅道就係真理 (nei5 ge3 dou6 zau6 hai6 zan1 lei5) — alternatively 你嘅話 (nei5 ge3 waa6, “your word/message”) to avoid confusion. High. IMPORTANT TRANSLATOR NOTE: λόγος here is the same Greek word as the Logos-title of 1:1, but a different referent (God’s spoken message/Scripture, not the divine Person). If 道 is used for both (as CUV does), an explanatory note distinguishing “the Word” (capital-W divine title) from “your word” (God’s message/Scripture) is essential to avoid a Cantonese reader conflating the two senses under the shared character 道.
sent ἀπέστειλεν see core passage v.17	— sent	Repeated emphasis (17:3,8,18,21,23,25) on the Father’s sending of the Son as the ground of the disciples’ own sending	差遣 (caai1 hin2). High (reuse).

John 18 — Arrest, Trial, and the Divine Self-Disclosure “I Am He”

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
I am he ἐγώ εἰμι (egō eimi) “I am”	The same absolute formula as 8:58, here used at Jesus’ arrest (18:5-6,8); the soldiers’ falling back suggests the narrator intends readers to hear the divine-name echo even in this seemingly mundane self-identification I am he, I am, It is I	A subtle but deliberate re-appearance of the absolute I AM at the very moment of Christ’s voluntary submission to arrest — his sovereign identity and his voluntary self-giving are held together	係我 (hai6 ngo5) or, to signal the deliberate echo, 我就是 (ngo5 zau6 si6) as in the formal I AM statements. High. Recommend a translator note flagging the intentional ambiguity/echo for teaching materials, since the plain Cantonese “it’s me” (係我) alone will not carry the theological weight a trained reader should notice; this is a genuine translation-craft challenge distinct from a forbidden-substitution risk.
my kingdom is not of this world ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου (hē basileia hē emē ouk estin ek tou kosmou toutou) “my kingdom is not from this world”	Reuses baseline 神嘅國 (kingdom of God, Medium risk), now spoken by Christ in his own defense before Pilate, explicitly denying a this-worldly political kingdom my kingdom is not of this world	Directly addresses the political-kingship charge against Jesus — his kingship is real but not a rival earthly political power, a point of major relevance given the baseline’s caution about Hong Kong’s political sensitivities around sovereignty language	我嘅國唔屬於呢個世界 (ngo5 ge3 gwok3 m4 suk6 jyu4 nei1 go3 sai3 gaai3). High. Given the baseline’s explicit instruction to keep kingdom-of-God language doctrinal rather than politically loaded in Hong Kong teaching contexts, this verse is itself the clearest scriptural warrant for that caution and should be highlighted in teaching notes, not merely translated.
King of the Jews βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn) “king of the Jews”	The political charge against Jesus, later used ironically as his cross inscription (19:19) King of the Jews	Sets up the deep Johannine irony: the mocking political title is, unbeknownst to Pilate and the soldiers, literally true in a far deeper messianic sense	猶太人之王 (jau4 taai3 jan4 zi1 wong4). Medium. Same political-sensitivity caution as above.
truth (Pilate’s question) ἀλήθεια see ch.1,8,14	— “What is truth?”	Pilate’s cynical question stands in ironic contrast to Jesus’ own self-identification as “the truth” (14:6) just delivered in the preceding discourse	真理 (zan1 lei5). High (reuse).

John 19 — Crucifixion: “It Is Finished”

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
crucify σταυρόω (stauroō) “to crucify, impale on a stake/cross”	Roman execution method crucify	The historical means of Christ’s Substitutionary Death — must be treated as a real, historical, physical execution, not a mythic or symbolic event	釘十字架 (deng1 sap6 zi6 gaa3). Critical. Must be preserved as a genuinely historical, bodily death — foundational to both the Substitutionary Death doctrine and (with the resurrection) the entire gospel’s factual claims.
it is finished τετέλεσται (tetelestai) “it has been completed/accomplished/paid in full” (perfect tense — a completed act with ongoing effect)	Commercial/legal sense of a debt fully discharged, as well as the completion of a task or mission it is finished, it is accomplished	Christ’s final word from the cross declares his redemptive mission fully, completely, and permanently accomplished — nothing remains to be added by human effort or further ritual	成了 (sing4 liu5). Critical. Must be distinguished from a Buddhist “attaining enlightenment/completion through practice” framing (修成正果, already forbidden in the baseline for “justification”) — this is a once-for-all completed accomplishment of redemption on behalf of others, not a personal spiritual attainment reached through the sufferer’s own cultivation or merit. The direction is substitutionary: Christ finishes the work FOR sinners, not a work sinners must still finish themselves.
blood and water αἷμα καὶ ὕδωρ (haima kai hydōr) “blood and water”	Physical detail from Christ’s pierced side (19:34), traditionally understood to confirm the reality of his physical death blood and water	Confirms the genuine physicality/humanity of Christ’s death — safeguards against any docetic (merely-apparent) reading of the crucifixion, reinforcing the Humanity of Christ doctrine even in death	血同水 (hyut3 tung4 seoi2). High.
Passover lamb typology (no bone broken) — (Exodus 12:46 / Numbers 9:12 fulfillment, John 19:36) —	— —	John explicitly frames Christ’s death using Passover Lamb typology, tying back to 1:29’s “Lamb of God”	神嘅羔羊 (reuse). High (reuse; Scripture-fulfillment framing per baseline’s Fulfillment of Prophecy doctrine).

John 20 — Resurrection: “My Lord and My God”

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
he is risen / resurrection (narrative fulfillment) ἀνάστασις / ἠγέρθη (anastasis / ēgerthē) see baseline	— risen, resurrected	Reuses baseline 復活 exactly, Critical. The empty tomb and appearances are the narrative fulfillment of every earlier resurrection reference in the Gospel (chs.2,5,6,11)	復活 (fuk6 wut6). Critical, per baseline — never 投胎轉世 or 問米-style framing. This is the climactic, once-for-all bodily event the whole Gospel has been building toward.
receive the Holy Spirit λάβετε πνεῦμα ἅγιον (labete pneuma hagion) “receive [the] Holy Spirit”	The risen Christ’s commissioning breath/gift, echoing Genesis 2:7’s creation breath — a new-creation act receive the Holy Spirit	Connects the Resurrection and Holy Spirit doctrines: the risen Christ personally imparts the Spirit to his gathered disciples, anticipating Pentecost	領受聖靈 (ling5 sau6 sing3 ling4). Critical, per baseline holy_spirit note — 聖靈 in full, never bare 靈.
forgiveness of sins (authority) ἀφίενται αἱ ἁμαρτίαι (aphientai hai hamartiai) “[whose] sins are forgiven”	ἀφίημι, “to release, let go, forgive” — release from the guilt/debt of sin if you forgive…their sins are forgiven	The risen Christ commissions his disciples with Spirit-empowered authority to proclaim forgiveness — connects to the Salvation doctrine’s forensic dimension (echoing “justification” language from the Romans baseline, though John does not use δικαιοσύνη/δικαίωσις vocabulary directly here)	赦罪 (se3 zeoi6) / 罪得赦免 (zeoi6 dak1 se3 min5). High. Must not be framed as a vow-fulfillment exchange (還神還願, already forbidden in the baseline for justification/covenant) — forgiveness here is proclaimed on the authority of Christ’s finished work, not negotiated or earned through ritual petition.
my Lord and my God ὁ κύριός μου καὶ ὁ θεός μου (ho kyrios mou kai ho theos mou) “my Lord and my God”	Thomas’s confession, the most explicit direct address to Jesus as θεός (“God”) by name in the entire Gospel My Lord and my God!	The climactic confession of the Deity of Christ doctrine, bringing together the baseline’s two Critical terms 主 (Lord) and 神 (God) applied directly and personally to Jesus by a former doubter	我嘅主,我嘅神 (ngo5 ge3 zyu2, ngo5 ge3 san4). Critical. Both 主 and 神 reused exactly per baseline. This is arguably the single clearest personal confession of Christ’s full deity in the Gospel and should be flagged for mandatory human theologian review, alongside 1:1, 1:14, 8:58, and 10:30.
that you may believe…and have life ἵνα πιστεύ[σ]ητε…καὶ…ζωὴν ἔχητε (hina pisteusēte…kai…zōēn echēte) “that you may believe…and have life”	John’s own stated purpose for writing the Gospel (20:30-31) that you may believe…and by believing have life	Names the Gospel’s own evangelistic purpose, tying together Belief, Christ’s identity (Messiah/Son of God), and Eternal Life doctrines as the book’s climactic thesis statement	為使你哋信…並且得生命 (wai4 sai2 nei5 dei6 seon3…bing3 ce2 dak1 sang1 ming6). Critical, given its role as the Gospel’s own purpose statement — every component term (信/seon3, 生命/sang1 ming6, 基督, 神嘅兒子) is individually Critical/High elsewhere and converges here.

John 21 — Restoration, Love, and the Call to Follow

New load-bearing terms:

Terms	Variants	Theological Meaning	Cantonese Rendering & Risk
do you love me? (ἀγαπᾷς/φιλεῖς interchange) ἀγαπᾷς με / φιλῶ σε (agapas me / philō se) “do you love [ἀγαπάω] me? / I love [φιλέω] you”	Jesus asks with ἀγαπάω (self-giving, willed love) twice; Peter answers with φιλέω (affectionate, personal love) each time; the third question shifts to φιλεῖς — the significance of this shift is debated among interpreters, though many see it as Jesus meeting Peter at the level of Peter’s own confession rather than a rebuke do you love me? / you know that I love you	Peter’s threefold restoration after his threefold denial (18:15-27), re-commissioning him to shepherd Christ’s flock	你愛我嗎 (nei5 oi3 ngo5 maa3). Medium-High. Cantonese 愛 does not distinguish ἀγαπάω from φιλέω as two separate lexical choices the way Greek does; the distinction, if theologically significant, can only be conveyed through a translator’s footnote, not through vocabulary choice alone. Flag for native-speaker/theologian review at this specific dialogue.
feed my sheep / tend my sheep βόσκε τὰ πρόβατά μου / ποίμαινε τὰ πρόβατά μου (boske ta probata mou / poimaine ta probata mou) “feed my sheep / shepherd my sheep”	Reuses the Good Shepherd imagery of ch.10, now delegated to Peter as an under-shepherd feed my sheep, tend my sheep	Peter is commissioned to continue Christ’s own shepherding ministry toward the church — an early picture of pastoral/church leadership grounded in Christ’s prior example	餵養我嘅羊 (wai3 joeng5 ngo5 ge3 joeng4) / 牧養我嘅羊 (mau4 joeng5 ngo5 ge3 joeng4). Medium.
follow me ἀκολούθει μοι (akolouthei moi) “follow me”	The Gospel’s closing summons, echoing the very first call to discipleship in ch.1 follow me	The Gospel ends where it began — a personal call to follow Christ, framing the entire book as bookended by call-and-response discipleship	跟從我 (gan1 cung4 ngo5). Low.

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Summary: Cross-Book Terms Requiring Mandatory Human Theologian Review

Consistent with the baseline’s escalation rules, the following John-specific Critical-risk terms/passages must be routed to mandatory human theologian review whenever they occur, in addition to every occurrence of the baseline’s own Critical-risk terms (grace, salvation, righteousness, justification, resurrection, lord, son of God, incarnation, messiah, god, holy spirit, jesus):

1. 道 (Logos/the Word) — John 1:1, 1:14, and every cross-reference (esp. 14:6 “the way,” 17:17 “your word”) — Daoist collision risk.
2. 重生 (born again/from above) — John 3:3,5,7 — reincarnation-collision risk.
3. 永生 (eternal life) — every occurrence — Daoist-immortality-collision risk.
4. 我就是___ (the seven “I AM” statements) and the absolute 我是/ngo5 si6 (John 8:58; 18:5-6) — deity-claim risk.
5. 保惠師 (Paraclete/Counselor) and 聖靈 (Holy Spirit) wherever bare πνεῦμα could be misread — mediumship-collision risk.
6. 我與父原為一 (I and the Father are one, John 10:30) and that they may be one (John 17:11,21-22) — Trinity/unity-collision and syncretism risk.
7. 神嘅忿怒 (wrath of God, John 3:36) — karmic-retribution-collision risk.
8. 食我嘅肉、飲我嘅血 (eat my flesh, drink my blood, John 6:53-56) — literalism/ritual-offering-collision risk.
9. 捨命 (lay down his life, John 10:11,15,17-18) and 成了 (it is finished, John 19:30) — substitutionary-atonement risk.
10. 我嘅主,我嘅神 (my Lord and my God, John 20:28) — climactic deity confession.

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This document extends, and does not contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All Romans-established renderings are reused exactly as recorded above. New John-specific terms identified here are formally compiled in analysis/08_core_glossary.md and should be added to translation memory as a new version increment before Phase 2 begins.