Semantic Analysis — Gospel of John (Czech Language Package)

Methodology and Continuity Note

This analysis extends, and never contradicts, the Romans Language Package for Czech. Every term already established in translation_memory.json and bible_term_registry.json (e.g. Bůh, Ježíš, Pán, Syn Boží, Duch svatý, Otec, Mesiáš, milost, víra, hřích, sláva, vzkříšení, království Boží, zákon, pokoj, spasení) is reused here exactly as recorded, with its existing risk tier carried forward unchanged. This document does not re-litigate those terms; it cites them where they recur in John and analyzes only the incremental semantic content John’s Gospel adds to them (e.g. John intensifies “Son of God” with explicit pre-existence claims not foregrounded the same way in Romans).

John’s Gospel introduces a distinct vocabulary cluster largely absent from Romans: the Logos/Word, the “I Am” (ἐγώ εἰμι) sayings, the Counselor/Paraclete, “born again/from above,” and John’s characteristic dualisms (light/darkness, life/death, above/below, belief/unbelief, world as both God’s love-object and God-opposing system). These are new entries, given full treatment below and registered in 08_core_glossary.md.

Czech-specific reminder carried from the baseline: the central risk for this Language Package is not competing religious frameworks but a general secular reader’s likely absence of any prior conceptual framework for these terms — including narrative ones like “the Word became flesh” or “born again,” which have no everyday secular reference point at all (unlike “grace” or “calling,” which at least have a competing secular meaning to correct). Where a John term has no everyday secular usage whatsoever, this analysis flags that as its own distinct risk profile: not misdirection but total blankness.

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PART A — CORE PASSAGE: John 3:1–21, Verse by Verse

John 3:1

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
Νικόδημος Nikodēmos ”victory of the people” Proper name	Proper name only Nicodemus	A named, historical member of the Jewish ruling council; John’s specificity (named individual, not an anonymous “someone”) signals eyewitness-grounded narrative, important for a secular reader inclined to read John as legend.	Nikodém — Low risk. Established Czech Bible form.
Φαρισαῖος Pharisaios ”separated one” A member of a specific Jewish religious-legal party	Pharisee (party member) Pharisee	Marks Nicodemus’s social/religious standing: a teacher of the Law, not a marginal figure — heightens the surprise that such a man needs “new birth.”	farizeus — Low risk, transliterated loanword, but the Old Testament/Second Temple Judaism background (Law-focused religious elite) needs a brief explanatory gloss for readers with no prior exposure to the Gospels’ religious-political landscape.
ἄρχων τῶν Ἰουδαίων archōn tōn Ioudaiōn ”ruler of the Jews” Member of the Sanhedrin, a ruling/judicial council	ruler, leader, council member a ruler of the Jews	Establishes Nicodemus’s authority and credibility — his coming to Jesus “by night” (v.2) is socially risky for a man of his rank.	předák Židů / člen židovské rady — Low risk; render descriptively since “rada” avoids anachronistic political connotations.

John 3:2

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
νυκτός nyktos ”of night” Literal darkness/nighttime	Literal time reference; also carries John’s symbolic light/darkness motif (cf. 1:5, 3:19-21, 13:30) by night, at night	Likely literal caution, but John’s placement just before the light/darkness climax of vv.19-21 invites the reader to sense Nicodemus still “in the dark” spiritually.	v noci — Medium risk: the literal sense translates easily, but the symbolic resonance with vv.19-21 must be drawn out in teaching notes, since a first-time reader will not automatically connect the narrative detail to the discourse’s light/darkness theology.
Ῥαββί Rhabbi ”my great one / my teacher” Honorific address to a teacher of the Law	Rabbi, Teacher, Master Rabbi	Nicodemus grants Jesus recognized teaching authority — an important concession from a member of the ruling council, setting up the irony that this “Rabbi” will out-teach the teacher.	Rabbi — Low risk. Retain transliterated form (as in established Czech Bible tradition); a one-line gloss (“uznávaný učitel Zákona”) is useful on first use.
σημεῖα sēmeia ”signs” Miraculous acts that point beyond themselves to a deeper reality	signs, miracles, wonders signs, miracles	John’s technical term for Jesus’ miracles: never mere spectacle, always meant to reveal identity/glory (cf. 2:11, 20:30-31).	znamení — Medium risk. Czech “znamení” also has a folk/superstitious secular sense (omens, horoscope “znamení zvěrokruhu”); must be anchored to John’s specific sense — a revelatory act pointing to who Jesus is, not an omen or portent to be decoded independently of him.

John 3:3

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἀμὴν ἀμὴν λέγω σοι amēn amēn legō soi ”amen, amen I say to you” Solemn double affirmation formula unique to John’s Jesus	Formula of highest certainty/authority ”Truly, truly, I say to you” / “Very truly I tell you”	Signals that what follows is a foundational, non-negotiable pronouncement — John uses this doubled form (unlike the Synoptics’ single “amen”) 25 times, always at pivotal moments.	Amen, amen, říkám tobě / Amen, amen, pravím tobě — Medium risk. “Amen” is recognized as a liturgical closing word in Czech but almost never as a solemn introductory marker; readers need a note explaining this reverses the word’s familiar position and function.
γεννηθῇ ἄνωθεν gennēthē anōthen ”be born from above / be born again” Deliberately double-meaning Greek: ἄνωθεν can mean “again” (temporally) or “from above” (spatially/spiritually); Nicodemus hears only “again” (v.4), missing “from above”	New birth; regeneration; spiritual origin from God rather than human generation ”born again,” “born anew,” “born from above”	CRITICAL — the theological center of the passage: entry into God’s kingdom requires a birth originating in God, not a moral improvement or a second physical birth. The ambiguity is the point — Jesus deliberately uses a word that forces Nicodemus (and the reader) to reconsider what kind of birth is meant.	narodit se znovu / narodit se shora — CRITICAL risk. Czech, like English, has no single word carrying both senses; unlike English’s ready idiom “born again” (which carries some residual cultural resonance even for the non-religious, e.g. evangelical pop-culture references), Czech secular readers have no equivalent idiom at all — this is a case of total blankness, not competing meaning. Requires an explanatory note preserving both senses (“znovu” and “shora”) rather than collapsing to one, since the wordplay itself is theologically load-bearing.
βασιλείαν τοῦ Θεοῦ basileian tou Theou ”kingdom of God” God’s sovereign reign	Kingdom, reign, rule of God kingdom of God	Entry into God’s reign/realm requires this new birth — the goal toward which regeneration points.	království Boží — reuse baseline rendering exactly (Medium risk per baseline; see translation_memory.json). Baseline’s fairy-tale-kingdom caution applies equally here.

John 3:4

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
γέρων gerōn ”old man” Elderly person	Old age old man	Nicodemus’s confusion is genuine, not feigned — he hears only the “born again” (repeat physical birth) sense and finds it absurd, illustrating the necessity of spiritual (not literal) categories.	starý člověk — Low risk; straightforward narrative term.
κοιλίαν τῆς μητρὸς koilian tēs mētros ”mother’s womb” Womb, uterus	Literal anatomical reference mother’s womb	Nicodemus’s literalism sets up Jesus’ clarification in v.5-6 that the birth in view is of the Spirit, not of flesh.	matčino lůno — Low risk.

John 3:5

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος gennēthē ex hydatos kai Pneumatos ”be born of water and Spirit” Debated phrase: possibly baptismal, possibly alluding to Ezekiel 36:25-27’s promise of cleansing water and the Spirit renewing the heart, possibly both	Cleansing + Spirit-given new life as the necessary means of entering God’s kingdom ”born of water and the Spirit”	High doctrinal weight: regeneration is God’s work (Spirit), pictured with cleansing (water) — not human achievement or ritual alone.	narodit se z vody a z Ducha — High risk. Czech readers may default to reading “voda” through the lens of infant baptism practiced (even nominally) across much of secular Czech society as cultural custom rather than regenerating reality — the note must clarify this is not merely ritual water but Spirit-worked new life, echoing the baseline’s caution about “posvěcení” being flattened to ceremonial blessing.

John 3:6

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
σάρξ sarx ”flesh” Human, natural, unregenerate nature/origin (not merely the physical body)	Flesh, physical body, human nature, sinful/fallen human nature (context-dependent) flesh, human nature	What is born of human generation remains merely human/natural; it cannot produce entry into God’s kingdom by itself.	tělo — High risk. Ordinary Czech “tělo” means simply the physical body, with no inherited sense of “fallen human nature” or “merely natural, God-opposing origin.” Must be actively taught as a theological category distinct from anatomy, parallel to Paul’s use in Romans (see baseline’s “incarnation” note on σάρξ in Romans 1:3) but here contrasted with Spirit rather than sin specifically.
Πνεῦμα Pneuma ”Spirit / wind / breath” The Holy Spirit; also the ordinary Greek word for wind/breath — the same word carries both senses, exploited deliberately in v.8	Spirit (divine person), wind, breath Spirit	What is born of the Spirit is spiritual — of God’s own life and origin.	Duch — reuse from Duch svatý baseline entry (Critical). See v.8 below for the wordplay-specific risk.

John 3:7

Repeats the ἀμὴν ἀμὴν λέγω σοι and γεννηθῆναι ἄνωθεν constructions of v.3 verbatim in address form (“You must be born again/from above”). See v.3 above for full term treatment; no new terms introduced. Translators must render this verse with the identical Czech phrase used in v.3, per the baseline’s cross-document consistency rule for repeated high-use phrases.

John 3:8

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
τὸ πνεῦμα ὅπου θέλει πνεῖ to pneuma hopou thelei pnei ”the wind/Spirit blows where it wishes” Deliberate wordplay: πνεῦμα (wind/Spirit) and πνεῖ (blows) share the same root, so the sentence reads simultaneously as “the wind blows where it wishes” and “the Spirit [works] where he wishes”	Sovereign, untraceable, personal freedom of the Spirit’s regenerating work, illustrated by the natural but mysterious phenomenon of wind ”The wind blows wherever it pleases… So it is with everyone born of the Spirit”	CRITICAL translation challenge: John’s illustration depends on one Greek word doing double duty. Czech, like English, uses two separate words (“vítr” / “Duch”), so the wordplay is structurally unrecoverable in translation — this must be explicitly flagged as a translator’s note (the illustration’s persuasive force in the original partly depends on a linguistic feature the Czech reader cannot see on the page) rather than silently lost.	vítr / Duch — CRITICAL risk, distinct in kind from doctrinal-confusion risks elsewhere: this is a case where accurate translation of meaning is achievable but the rhetorical device itself cannot survive translation. A footnote explaining the Greek wordplay is required wherever this verse is taught, not merely translated.

John 3:9–10

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
διδάσκαλος τοῦ Ἰσραήλ didaskalos tou Israēl ”teacher of Israel” A recognized, credentialed religious teacher	Teacher, instructor, rabbi (with the definite article, possibly “the teacher,” i.e., a notable one) “teacher of Israel”	Heightens the irony: Israel’s own recognized religious authority fails to grasp this basic truth about the Spirit’s work, underscoring humanity’s universal need (not just “the irreligious”) for new birth.	učitel Izraele — Low risk, though the force of the irony (a religious insider failing to understand) should be drawn out in teaching notes for readers unfamiliar with the wider Gospel narrative of religious-authority conflict.

John 3:11

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
μαρτυρίαν ἡμῶν martyrian hēmōn ”our testimony” Firsthand, authoritative witness/testimony	Testimony, witness, evidence testimony	Jesus (and, by extension, his followers) speak from firsthand knowledge of heavenly realities, not secondhand speculation — grounds the reliability of what follows.	svědectví — Medium risk. “Svědectví” functions well in ordinary Czech (e.g. courtroom testimony), giving it useful legal-evidentiary resonance, but the specifically revelatory, firsthand-divine-knowledge sense (as opposed to merely human eyewitness report) needs to be built out for the reader.

John 3:12–13

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐπίγεια / ἐπουράνια epigeia / epourania ”earthly things / heavenly things” Realities accessible on earth vs. realities belonging to heaven	Earthly matters vs. heavenly/divine matters earthly things / heavenly things	Sets up an epistemological claim: if Nicodemus struggles with earthly analogies (birth, wind) for spiritual realities, how much more will he struggle with directly heavenly truths (the cross, Christ’s origin) — heightening the necessity of revelation, not human reasoning alone.	věci pozemské / věci nebeské — Low risk, straightforward contrast.
ἀναβέβηκεν εἰς τὸν οὐρανὸν… ὁ ἐκ τοῦ οὐρανοῦ καταβάς anabebēken eis ton ouranon… ho ek tou ouranou katabas ”has ascended into heaven… he who descended from heaven” Claim of heavenly origin and unique access	Descent/ascent language for pre-existence and unique revelatory authority ”no one has ascended into heaven except the one who descended from heaven”	CRITICAL: an explicit pre-existence claim — the Son of Man’s origin is heaven itself, not merely a prophet raised up from among humanity. Directly supports the Deity/Pre-existence doctrine this curriculum foregrounds.	vystoupil do nebe… který sestoupil z nebe — Critical risk; render with full temporal/spatial force intact (do not soften “sestoupil” to a metaphor for “was inspired” or “was sent” in the weaker sense used for prophets).
Υἱὸς τοῦ ἀνθρώπου Huios tou anthrōpou ”Son of Man” Christ’s self-designated title, drawn from Daniel 7:13-14’s heavenly, authoritative figure — NOT primarily an emphasis on ordinary humanity	A divine-authority title with royal/judicial overtones (Daniel 7), used by Jesus of himself throughout the Gospels ”Son of Man”	CRITICAL: this title is easily and wrongly assumed by a modern secular reader to mean simply “a human being” (emphasizing Jesus’ humanity), when John (following Daniel 7) intends the opposite emphasis — a figure who receives everlasting dominion from God. Requires explicit background teaching.	Syn člověka — Critical risk. The literal Czech translation, like the English, invites the same misreading (sounds like “a human person”) unless accompanied by the Daniel 7 background note; this is a case where a linguistically correct, established rendering still requires active conceptual correction, paralleling the baseline’s treatment of “calling” and “election.”

John 3:14–15

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ὕψωσεν / ὑψωθῆναι hypsōsen / hypsōthēnai ”lifted up / to be lifted up” Deliberate double meaning: physically lifted up on the cross AND exalted in glory/honor — John consistently uses this verb to fuse crucifixion and glorification into a single event (cf. 8:28, 12:32-34)	Physical elevation; also honor, exaltation ”lifted up,” “exalted”	CRITICAL: directly supports the Substitutionary Death doctrine — the cross is not merely humiliation reversed by a later resurrection, but is itself, paradoxically, Christ’s glorification.	vyvýšen — Critical risk. Czech “vyvýšen” carries the honorific sense (exalted, elevated in status) more readily than the literal physical-elevation sense, risking the reader missing the deliberate fusion with the crucifixion (physically hoisted on a cross) that John intends; a note must hold both senses together rather than letting the honorific sense silently absorb the literal one.
ὁ ὄφις … ἐν τῇ ἐρήμῳ ho ophis… en tē erēmō ”the serpent… in the wilderness” Reference to Numbers 21:4-9 — Moses lifting a bronze serpent on a pole so that those who looked upon it would live	A typological Old Testament pattern for the cross ”as Moses lifted up the serpent in the wilderness”	Establishes the cross as the fulfillment of an Old Testament pattern: looking to a lifted-up remedy for a life-threatening judgment. Requires the Numbers 21 backstory to be given, since Czech secular readers cannot be assumed to know this narrative.	had… na poušti — Medium risk (proper narrative reference), but High supporting-content risk: without the Numbers 21 narrative explicitly retold in teaching material, the analogy communicates nothing.
πιστεύων pisteuōn ”believing / the one who believes” Present participle of πιστεύω — ongoing, personal trust	Believing, trusting (see also v.16, 18) “whoever believes”	Faith, not ritual or ancestry, is the means of receiving eternal life — a central Johannine emphasis.	věřící / ten, kdo věří — see full treatment under “believe” in the glossary (High risk); reuse víra’s conceptual apparatus from the baseline for the noun, but note the verb form (“věřit”) needs its own explicit teaching since Czech’s secular usage of “věřit” (to believe something is true, or generic optimism — “věřím, že to dobře dopadne”) is even more common colloquially than the noun’s secular drift.
ζωὴν αἰώνιον zōēn aiōnion ”eternal life” Life of the age to come, God’s own quality of life, beginning now and continuing forever — not merely unending duration	Eternal life, everlasting life ”eternal life”	CRITICAL — one of John’s central soteriological categories (cf. 3:16, 3:36, 5:24, 6:47, 10:28, 17:3), distinct from mere survival or immortality; John 17:3 defines it relationally (“that they may know you”).	věčný život — Critical risk. Secular Czech readers are likely to hear “věčný život” as a vague, poetic notion of an afterlife or as a stock phrase from folklore/literature (comparable to “spasení’s” archaic-literary drift noted in the baseline) rather than a concrete, relational, already-begun reality; requires the same narrative “from what, to what, by whom” scaffolding the baseline mandates for “spasení.”

John 3:16

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον houtōs gar ēgapēsen ho Theos ton kosmon ”for God so loved the world” οὕτως = “in this way / to this extent” (manner and degree both possible), ἠγάπησεν = aorist of ἀγαπάω, a self-giving, willed love (not primarily emotional affection)	Deliberate, costly, self-giving divine love, extended to the world in its rebellious totality (see κόσμος below), demonstrated concretely by an action (giving the Son) “For God so loved the world”	CRITICAL — the doctrinal anchor for “God’s Love for the World.” οὕτως is frequently mistranslated as pure intensity (“loved so much”) when John’s own point (confirmed by the following clause) is manner: God loved the world in this specific way — by giving his only Son.	Neboť Bůh tak miloval svět — Critical risk; preserve BOTH the manner-sense and the intensity-sense, since collapsing to intensity-only (“loved so very much”) loses the demonstrative, ὥστε-introducing logic of the verse (love shown by the giving, not merely felt strongly).
κόσμος kosmos ”world” The created order; more specifically in John, humanity in its fallen, God-estranged totality — yet still the object of God’s love, not merely his judgment	World (created order); humanity generally; humanity in rebellion against God (context-dependent, sometimes within the same chapter, e.g. 1:10, 3:16-17, 15:18-19) world, the world	HIGH — one of John’s key theological terms, deliberately paradoxical: the world is both loved by God (3:16) and morally/spiritually opposed to him (15:18-19; 1 John 2:15-17, though outside this Gospel). Must not be flattened to either “planet earth” or “wicked society” alone.	svět — High risk. Ordinary Czech “svět” is entirely neutral/secular (the physical world, “cestovat po světě” = to travel the world), carrying none of John’s moral-theological freight in either direction (neither the sense of divine love-object nor the sense of God-opposing system); both senses must be actively built up from nothing across the curriculum, distinguishing John 3:16’s “world” from later chapters’ more adversarial uses (e.g. 15:18).
μονογενῆ monogenē ”only begotten / one and only / unique” Compound of μόνος (“only”) + γένος (“kind/offspring”) — a uniquely-begotten, one-of-a-kind son, without equivalent or rival	Unique, only, one-of-a-kind son (used of Christ in John 1:14, 1:18, 3:16, 3:18; 1 John 4:9) “only begotten Son,” “one and only Son,” “his only Son”	CRITICAL — a term specifically guarding Christ’s unique, unrepeatable Sonship against confusion with believers’ adoptive sonship (which the baseline’s Romans “adoption” entry addresses) or any notion of a Son among several. This is the Deity/Pre-existence doctrine’s most concentrated single word.	jednorozený — Critical risk. This is an established, largely archaic-register Czech theological term with virtually no secular-usage competitor (unlike “spasení,” it has almost no everyday alternate meaning at all) — but for that very reason it risks being total blankness for a secular reader with no creedal/catechetical background; must be actively taught as “unique, one-of-a-kind Son,” explicitly distinguished from the “sons of God” language applied to believers elsewhere in Scripture (cf. baseline’s “adoption” entry).
ἀπόλλυται apollytai ”perishes / is destroyed / is lost” Present middle/passive of ἀπόλλυμι — ruin, destruction, loss (contrasted with ζωὴν αἰώνιον)	Perish, be destroyed, be lost, come to ruin ”perish,” “be lost”	The negative counterpart to eternal life: the outcome for those who do not believe is not neutral non-existence but genuine ruin/loss, underscoring the seriousness of the Judgment doctrine.	zahynout — Medium/High risk. “Zahynout” in ordinary Czech usage most readily evokes physical death (an accident, a disaster) rather than final spiritual ruin; the note must clarify John intends an eternal, not merely biological, outcome, paralleling the baseline’s caution that “spasení” needs narrative “from what” content — this is the “from what” half of that narrative.

John 3:17

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἀπέστειλεν apesteilen ”sent” Aorist of ἀποστέλλω — commissioned, sent with purpose and authority	Sent, dispatched (with delegated mission/authority) “sent,” “gave”	The Father’s sending of the Son is a purposeful, mission-shaped act — not an accident of incarnation but its deliberate rationale, and the root of “apostle” (ἀπόστολος, already in the baseline glossary as “sent one with delegated authority”).	poslal — Medium risk. Ordinary, unremarkable verb in Czech; the risk is not mistranslation but under-teaching — readers should be shown the deliberate parallel between this verb and the noun “apoštol” already established in the Romans package, since the Son himself is the archetypal “sent one.”
κρίνῃ τὸν κόσμον krinē ton kosmon ”condemn/judge the world” κρίνω here in its negative, condemnatory sense (context makes this clear against the following clause)	Judge, condemn, pass sentence on ”to condemn the world”	Clarifies the purpose of the incarnation: not primarily judgment (though judgment remains a real consequence of unbelief, v.18-19) but rescue.	odsoudit svět — High risk; see full “judgment/condemn” glossary entry below. Must be clearly distinguished from the neutral sense of κρίνω as simply “to judge/evaluate” used elsewhere (e.g. 7:24).
σωθῇ sōthē ”might be saved” Aorist passive subjunctive of σῴζω — rescued, delivered, made whole	Save, rescue, deliver, heal/make whole (broader semantic range than English “save” alone) “might be saved”	Reuse the baseline’s spasení/salvation conceptual apparatus (Critical risk per baseline) — John’s usage matches Paul’s forensic-and-relational sense, not a this-worldly notion of rescue from mere danger.	spasen — reuse baseline spasení term family exactly; Critical risk per baseline, carried forward unchanged. The baseline’s warning that “spasení” risks registering as archaic and inert applies with full force here.

John 3:18

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
οὐ κρίνεται ou krinetai ”is not judged/condemned” Present passive, negated	Not judged/condemned ”is not condemned”	The believer’s present standing: already, presently, not under condemnation — an assurance claim closely related to Romans 8:1’s “no condemnation,” which the baseline treats under Assurance of Salvation.	není odsouzen — High risk; should be cross-referenced explicitly with the baseline’s Romans 8:1 rendering for curriculum-wide consistency, per the baseline’s cross-document consistency mandate.
κέκριται kekritai ”has already been judged/condemned” Perfect tense — a settled, present state resulting from a past completed action	Already stands condemned ”stands condemned already”	The unbeliever’s present state is not neutral or merely pending — it is a settled condition tied to their relationship to the “only Son,” making unbelief itself, not merely future sin, the basis of condemnation.	je již odsouzen — High risk; the perfect tense’s “already, settled” force must not be lost by rendering it as future (“will be condemned”), which would misrepresent the doctrine’s present-tense urgency.

John 3:19–21

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
κρίσις krisis ”judgment” The noun form of κρίνω — the act, standard, or event of judging	Judgment, verdict, crisis-point of decision ”judgment,” “this is the verdict”	Names the basis of judgment explicitly: light has come, and people’s response to it (not merely their behavior in the abstract) is the decisive factor.	soud — High risk. Ordinary Czech “soud” primarily evokes a civil/criminal courtroom; useful as a forensic anchor (paralleling the baseline’s treatment of “ospravedlnění” as forensic) but the specifically revelatory trigger (light having come into the world) needs to be taught rather than assumed.
φῶς / σκότος phōs / skotos ”light / darkness” John’s central dualistic pair, used throughout the Gospel (1:4-9, 8:12, 9:5, 12:35-36, 12:46) for revelation/truth versus concealment/evil	Light = truth, revelation, God’s presence, moral goodness; darkness = concealment, falsehood, moral evil, alienation from God ”light,” “darkness”	People’s preference for darkness over light is a moral choice, not a neutral epistemic limitation — it reveals a love of evil (v.19b), directly informing the Judgment/Belief-Unbelief doctrine.	světlo / temnota (tma) — Medium risk individually as vocabulary, but High risk as a theological system: Czech readers will readily grasp light/dark as a literal or generically moral metaphor (as in most languages) but will not automatically extend it to John’s specific claim that response to Christ himself (cf. 1:4-9, 8:12) is what light/darkness signifies. Requires explicit anchoring to the Person of Christ, not treated as a free-floating ethical metaphor.
πονηρὰ / φαῦλα ponēra / phaula ”evil, wicked (deeds)“ Morally corrupt actions/character	Evil, wicked, worthless, bad ”evil deeds,” “evil”	The reason for avoiding the light: exposure of genuinely bad conduct, not merely social embarrassment.	zlé skutky — Low/Medium risk; straightforward moral vocabulary requiring little conceptual scaffolding beyond the sin doctrine already flagged in the baseline.
ἐλεγχθῇ elegchthē ”be exposed / be reproved” Aorist passive subjunctive of ἐλέγχω — to expose, convict, bring to light for correction	Expose, convict, reprove, show to be wrong ”exposed,” “reproved”	The light’s exposing function is precisely what the evildoer fears and avoids — connects directly to the Holy Spirit’s later role as the one who “convicts” the world (16:8, same root concept, different verb: ἐλέγξει).	odhalen / usvědčen — Medium risk; worth cross-referencing with John 16:8’s Spirit-conviction language for thematic consistency across the curriculum, even though the Greek verbs differ slightly (ἐλέγχω here; the concept recurs at 16:8).
ποιῶν τὴν ἀλήθειαν poiōn tēn alētheian ”doing/practicing the truth” A Hebraic idiom — living in a way consistent with truth/reality as God defines it, not merely holding correct opinions	To live truthfully, to practice/do what is true ”whoever lives by the truth,” “does what is true”	Contrasts doing evil (v.20) with doing/practicing truth (v.21) — truth in John is never merely propositional but lived and relational, anticipating “I am the truth” (14:6).	činit pravdu / žít v pravdě — Medium/High risk. Ordinary Czech “pravda” defaults to a purely propositional sense (a true statement, as opposed to a lie); the Hebraic “doing” idiom needs explicit unpacking, since “dělat pravdu” is not natural idiomatic Czech and a smoother equivalent phrase must still carry the “living-out” sense rather than reducing to “being honest.”
πεποιημένα ἐν Θεῷ pepoiēmena en Theō ”having been done/wrought in God” Perfect passive — a completed, God-enabled action; frames good works as done “in” God, i.e., in dependence on and union with him, not autonomous human achievement	Wrought in God, done by God’s enabling, done in union with God ”done through God,” “wrought in God”	Even coming to the light and practicing truth is itself God-enabled, not a self-generated human achievement that then earns divine favor — an early Johannine hint of what the baseline calls “grace ≠ merit,” extended here to the very act of approaching the light.	vykonáno v Bohu / s Boží pomocí — High risk; must not be rendered in a way that implies human moral achievement independent of God’s prior enabling work, since that would blunt the grace/merit distinction the baseline explicitly protects for Romans and which John anticipates already here.

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PART B — CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS: THE WHOLE BOOK OF JOHN

Chapter 1 — The Prologue, John the Baptist’s Testimony, the First Disciples

This chapter carries the single heaviest concentration of new load-bearing theological vocabulary in the whole Gospel and anchors nearly every doctrine in the curriculum’s scope.

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
Λόγος Logos ”word, reason, account” In Greek philosophy, the rational ordering principle of the universe; in John, transformed into a personal, pre-existent divine being	Word, discourse, reason; in John specifically: the eternal, personal self-expression of God, identical with God yet distinct (1:1-2) “the Word”	CRITICAL — the foundational term for the Deity and Pre-existence of Christ doctrine. John 1:1’s threefold statement (“the Word was with God… the Word was God”) makes both distinction and unity claims simultaneously.	Slovo — Critical risk. Established Czech Bible tradition capitalizes “Slovo” in John 1:1, but ordinary Czech “slovo” is simply the everyday word for “a word” (as in speech), carrying zero inherited philosophical or theological weight for a secular reader (unlike Greek, where λόγος already had rich prior philosophical currency for John’s first readers). This is a case where the destination language’s ordinary word is flatter, not merely differently biased, than the source; requires the heaviest possible explanatory scaffolding of any term in this glossary.
ἦν πρὸς τὸν Θεόν ēn pros ton Theon ”was with/toward God” Πρός + accusative here conveys active, face-to-face relational nearness, not mere proximity	Personal, relational distinctness within unity ”was with God”	Establishes personal distinction between the Word and God the Father — foundational to later Trinitarian and Unity-of-Father-and-Son doctrine.	byl u Boha — High risk; ensure the relational, face-to-face nuance (not simple spatial “near”) is conveyed in any accompanying teaching note.
Θεὸς ἦν ὁ Λόγος Theos ēn ho Logos ”God was the Word” / “the Word was God” Anarthrous (article-less) predicate noun Θεός — a famous point of translation debate; grammatically indicates full deity of nature without collapsing the Word into the totality of God the Father (who has been referred to with the article, ὁ Θεός, in the same verse)	Full, qualitative deity — the Word possesses the very nature of God ”the Word was God”	CRITICAL — the single most doctrinally load-bearing clause for the Deity of Christ in the entire New Testament; must never be softened to “the Word was divine” or “a god” (a rendering associated with a different religious tradition’s translation and explicitly rejected here).	Slovo bylo Bůh — Critical risk; the established Czech rendering must be retained without qualification, and must be flagged with a translator’s note whenever it appears, per the escalation rules already established in the baseline’s AI instruction set (§ “Escalation Rules for Human Review”) for Deity of Christ material.
σὰρξ ἐγένετο sarx egeneto ”became flesh” The Word’s assumption of genuine human nature, permanently and truly — the Incarnation event	Became human, took on human nature ”became flesh,” “became human”	Directly names the event the baseline’s bible_term_registry.json already defines under incarnation/vtělení (there anchored to Romans 1:3’s “descended from David according to the flesh”); John 1:14 is this doctrine’s clearest single verse.	stalo se tělem — reuse baseline concept vtělení exactly (High risk per baseline); John 1:14 should be treated as this doctrine’s primary proof-text going forward across the curriculum.
ζωή zōē ”life” Life in its fullest, God-given sense — physical life derivatively, but primarily the divine life the Word possesses in himself and gives to others (cf. 1:4, 5:26, 11:25, 14:6)	Life (biological); divine, eternal, God-originated life ”life”	HIGH — establishes early that “life” in John is never a bare biological category but a divine attribute the Word possesses intrinsically and mediates to believers, laying groundwork for “eternal life” (ζωὴ αἰώνιος) later.	život — High risk. Ordinary Czech “život” is entirely biological/everyday (a person’s life, daily life — “život je krásný”); the specifically divine, self-existent sense John intends here has no ready secular counterpart and must be built from this first occurrence forward.
φῶς phōs ”light” See treatment at 3:19-21 above; introduced here as an attribute/activity of the Word himself	Light (literal and theological) “light”	Establishes the light/darkness dualism from the Gospel’s opening verses, tightly bound to the Word’s own identity (not a detachable metaphor).	světlo — see full glossary entry; Medium risk, cross-reference 3:19-21 and 8:12, 9:5, 12:35-36.
σκοτία skotia ”darkness” See treatment at 3:19 above	Darkness (literal and theological); moral/spiritual opposition to God ”darkness"	"The darkness did not overcome/comprehend it” (1:5) — introduces the conflict motif that runs through the whole Gospel.	temnota — Medium risk; see full glossary entry.
κόσμος kosmos ”world” See treatment at 3:16 above	World (see 3:16 entry) “world"	"He was in the world… yet the world did not know him” (1:10) — introduces the negative, rejecting sense of κόσμος that will stand in tension with 3:16’s loved-object sense across the Gospel.	svět — High risk; see full glossary entry, note the deliberate tension with 3:16.
πιστεύω pisteuō ”believe” Personal trust, reliance, and allegiance directed at a specific object (here, “his name,” i.e., Christ himself) — never generic religious belief or mere intellectual assent	Believe, trust, put faith in ”believe,” “believe in his name”	HIGH — introduces the verb form underlying the noun πίστις already treated as High risk in the Romans baseline; John’s Gospel uses the verb far more frequently than the noun, and 1:12 links believing directly to becoming “children of God.”	věřit — High risk. As noted at 3:15 above, this verb’s secular Czech usage (believing something will turn out fine, self-belief) is arguably even more entrenched colloquially than the noun “víra“‘s secular drift already flagged in the baseline; the object of belief (Christ specifically, “in his name”) must be made explicit every time, since the bare verb alone risks defaulting to generic optimism.
τέκνα Θεοῦ tekna Theou ”children of God” Believers’ new familial status before God, given (not achieved) through receiving/believing in Christ	Children of God, God’s offspring by new birth ”children of God”	Connects directly to the New Birth doctrine (3:3-8) and to the baseline’s “adoption” entry (Romans 8), though John’s term (τέκνα, “children”) differs from Paul’s legal-adoption term (υἱοθεσία) — worth distinguishing: John emphasizes organic new-birth kinship, Paul emphasizes legal adoptive status; both converge on the same reality.	děti Boží — Medium risk; should be taught alongside, but explicitly distinguished in emphasis from, the baseline’s přijetí za syna (adoption) entry, since a curriculum spanning both Romans and John should clarify these are complementary metaphors (birth-kinship vs. legal adoption), not competing or contradictory ones.
μονογενής monogenēs ”only begotten / one and only” See full treatment at 3:16 above	See 3:16 ”the One and Only,” “the only Son”	John 1:14, 1:18 — establishes this term even before 3:16, tightly joined here to “glory” (δόξα) and “grace and truth” (χάρις καὶ ἀλήθεια, an echo of Exodus 34:6).	jednorozený — Critical risk; see full glossary entry.
χάρις καὶ ἀλήθεια charis kai alētheia ”grace and truth” An Old Testament-echoing pair (cf. Exodus 34:6, “steadfast love and faithfulness/truth”) describing the character revealed in the Word made flesh	God’s covenant faithfulness and truthfulness, now embodied in Christ ”grace and truth,” “full of grace and truth”	Ties the New Testament’s χάρις (already High risk in the baseline as milost) to an Old Testament covenant-faithfulness background most Czech readers will need explained from scratch.	milost a pravda — reuse baseline milost exactly for χάρις (High risk); pravda treated separately below (High risk) — the compound pairing itself needs a note connecting it to Exodus 34:6, since the Old Testament echo will be invisible without explanation.
μαρτυρία / μαρτυρέω martyria / martyreō ”testimony / to testify” See fuller treatment at 3:11 above; introduced at 1:7-8, 1:15, 1:19, 1:32, 1:34 regarding John the Baptist’s role	Testimony, witness; to bear witness ”testimony,” “to testify,” “bore witness”	John the Baptist’s entire role in ch.1 is defined by this term — he is explicitly “not the light” but a witness to the light (1:8), modeling the proper human response to Christ.	svědectví / svědčit — Medium risk; see full glossary entry.
ἀμνὸς τοῦ Θεοῦ amnos tou Theou ”Lamb of God” John the Baptist’s designation of Jesus (1:29, 1:36), drawing on the Passover lamb (Exodus 12) and/or Isaiah 53’s suffering servant/sacrificial lamb imagery	A sacrificial, substitutionary figure whose death removes sin ”Lamb of God”	CRITICAL — the earliest and clearest single-phrase statement of the Substitutionary Death doctrine in the whole Gospel, requiring the Passover/Exodus 12 background (and possibly Isaiah 53) to be actively taught, since neither can be assumed as prior knowledge.	Beránek Boží — Critical risk. The word “beránek” (lamb) itself is common and unremarkable in secular Czech (a farm animal, a food item, a Velikonoce/Easter pastry — “velikonoční beránek” is a well-known Czech Easter cake!), which risks the phrase registering as a quaint folk-culinary reference rather than a sacrificial-substitutionary theological claim; this is a genuinely distinctive Czech risk (the term has a specific, strong, non-theological cultural association via Easter baking traditions) requiring active correction, not merely explanation.
ῥαββί rhabbi ”Rabbi” See treatment at 3:2 above; also appears 1:38, 1:49	Rabbi, Teacher ”Rabbi”	Repeated across ch.1 as the first disciples’ initial (still developing) way of addressing Jesus, later surpassed by fuller confessions (“Messiah,” “Son of God,” “King of Israel”) within the same chapter — illustrating John’s pattern of progressively unveiled identity.	Rabbi — Low risk; see 3:2 entry.
Μεσσίας Messias ”Messiah” Transliterated Hebrew/Aramaic term, explicitly glossed by John himself as “Christ” (Χριστός, 1:41)	The anointed, promised deliverer of Israel ”Messiah”	Reuse baseline Mesiáš exactly (Critical risk); John 1:41 is notable for explicitly translating the term for a mixed Jewish/Gentile-inclusive readership — a translation move worth mirroring in teaching notes (John himself models “define the term,” which is precisely this Language Package’s mandate).	Mesiáš — reuse baseline term exactly; Critical risk carried forward unchanged.
Υἱὸς τοῦ Θεοῦ Huios tou Theou ”Son of God” See baseline entry; here confessed by Nathanael (1:49) as an early (and likely still-developing) confession, later deepened across the Gospel	Christ’s unique divine Sonship ”Son of God”	Reuse baseline Syn Boží exactly (Critical risk); note for teaching purposes that this Gospel-long title’s full weight (eternal, co-equal Sonship, as opposed to a merely honorific royal-messianic title, which is likely closer to Nathanael’s own understanding at this early narrative point) is not completely unpacked until later chapters (e.g. 5:18, 10:30, 20:28).	Syn Boží — reuse baseline term exactly; Critical risk carried forward unchanged.
Ἀρχιερεύς — (not present ch.1) — — —	— —	—	—
βασιλεὺς τοῦ Ἰσραήλ basileus tou Israēl ”King of Israel” A messianic-royal title (cf. 2 Samuel 7 background already flagged in the baseline’s Davidic Covenant entry)	Messianic king ”King of Israel”	Connects directly to the baseline’s Davidic Covenant doctrine entry; should be cross-referenced with it.	král Izraele — Medium risk; reuse baseline’s Davidic-covenant conceptual background.

Chapter 2 — The Wedding at Cana; Cleansing the Temple

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
σημεῖον sēmeion ”sign” See 3:2 above; first explicit use is 2:11, “the first of his signs”	Sign, revelatory miracle ”sign,” “miracle”	Establishes John’s programmatic pattern: signs reveal glory (δόξα) and are intended to produce belief (2:11, cf. 20:30-31, the Gospel’s own stated purpose).	znamení — Medium risk; see full glossary entry; note this chapter establishes the sign-glory-belief chain that structures the whole Gospel.
δόξα doxa ”glory” Reuse baseline entry exactly	God’s radiant honor/presence, here manifested through Christ’s miraculous power ”glory”	Reuse baseline sláva exactly (Medium risk per baseline); 2:11 is the first of many “signs → glory revealed → belief” sequences.	sláva — reuse baseline term exactly.
ἡ ὥρα … οὔπω hē hōra… oupō ”the hour… not yet” John’s recurring “hour” (ὥρα) motif — a fixed, divinely-appointed time, above all pointing toward the cross/glorification (cf. 7:30, 8:20, 12:23, 13:1, 17:1)	A providentially fixed, climactic moment, not simply clock-time ”my hour has not yet come”	Introduces a motif that will recur across the Gospel and culminate in “the hour has come” (12:23, 17:1) at the Passion — worth flagging as a thread to track across chapters rather than treating as a one-off idiom.	má hodina ještě nepřišla — Medium risk; note this idiom’s recurrence and trajectory for translators working chapter-by-chapter, so later occurrences are recognized as the same motif rather than independently translated.
ζῆλος τοῦ οἴκου zēlos tou oikou ”zeal for [my Father’s] house” Cleansing of the temple episode; ζῆλος = burning, consuming zeal/passion	Zeal, passionate devotion (can be positive or, elsewhere in Greek usage, jealousy) “zeal for your house”	Establishes Jesus’ authority over the temple and anticipates his own body as the true “temple” (2:19-21) — an early, veiled resurrection prediction.	horlivost pro tvůj dům — Medium risk.
ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν en trisin hēmerais egerō auton ”in three days I will raise it up” A veiled prediction of the resurrection, using the temple as a figure for Christ’s own body (2:21)	Resurrection (see ἀνάστασις, baseline) “in three days I will raise it up”	Reuse baseline vzkříšení/resurrection conceptual apparatus (Critical risk per baseline’s doctrine_risk_registry, “resurrection_of_christ”); this is the Gospel’s earliest resurrection reference, veiled in a riddle the disciples only understand retrospectively (2:22).	za tři dny je postavím / vzkřísím — reuse baseline resurrection concept; Critical risk carried forward.

Chapter 3 (continued: vv. 22–36)

The core passage above treats vv.1–21 exhaustively. The remainder of the chapter introduces the following additional load-bearing terms not present in vv.1–21:

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
νυμφίος / φίλος τοῦ νυμφίου nymphios / philos tou nymphiou ”bridegroom / friend of the bridegroom” Marriage-imagery self-description by John the Baptist, casting himself in a subordinate, joy-filled supporting role to Christ	The bridegroom = Christ; the friend/best man = John the Baptist, whose joy is complete in serving the bridegroom’s purposes ”the friend of the bridegroom”	Models proper, joyful subordination to Christ’s supremacy — thematically related to, though distinct from, the marriage/bride imagery used elsewhere in Scripture for God’s people.	ženich / přítel ženicha — Low/Medium risk; straightforward relational imagery, though the “bridegroom = Messiah” background (echoing Old Testament covenant-marriage imagery) benefits from a brief explanatory note.
ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι ekeinon dei auxanein, eme de elattousthai ”he must increase, but I must decrease” John the Baptist’s programmatic statement of self-effacing witness	Increasing prominence of Christ, decreasing prominence of the witness ”He must become greater; I must become less”	A model of Christian witness/humility directly relevant to the Christ-Centered Ministry doctrine category already established in the Romans baseline (there tied to Romans 15:17-21).	on musí růst, já se pak menšit — Medium risk; worth cross-referencing with the baseline’s Christ-Centered Ministry doctrine entry.
ὁ ὢν ἐκ τῆς γῆς ho ōn ek tēs gēs ”the one who is from the earth” Contrasts human, earth-bound origin/speech with Christ’s heavenly origin (echoing 3:12-13)	Earthly origin and limited perspective, contrasted with the Son’s heavenly origin ”the one who is from the earth”	Reinforces the above/below, heaven/earth dualism already established at 3:12-13 — same theological content, no new term risk beyond what is already flagged there.	ten, kdo je ze země — Low incremental risk; reuses 3:12-13’s conceptual framework.
ὀργὴ τοῦ Θεοῦ orgē tou Theou ”the wrath of God” God’s settled, righteous opposition to sin and unbelief — not capricious anger but a personal, moral response consistent with his holiness	Wrath, righteous anger, judicial displeasure ”the wrath of God”	John 3:36 closes the chapter with the negative counterpart to “eternal life” for the one who “does not obey/believe” the Son — a stark statement of the stakes of the Judgment/Belief-Unbelief doctrine, paired directly with 3:16’s love.	Boží hněv / hněv Boží — High risk. This term has no equivalent everyday secular Czech usage carrying theological freight (unlike “milost” or “spasení,” which at least have secular cognates to correct), so — as with “Slovo” and “jednorozený” — the primary risk is blankness, not misdirection; must be taught as a serious, personal, morally-grounded reality, not softened into a mere literary flourish nor exaggerated into an image of divine cruelty untethered from 3:16’s love.

Chapter 4 — The Samaritan Woman; the Royal Official’s Son

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ὕδωρ ζῶν hydōr zōn ”living water” Flowing/spring water, contrasted with stagnant well water; metaphor for the life-giving Spirit/salvation Christ offers	Life-giving spiritual provision Christ himself gives, satisfying permanently, unlike physical water ”living water”	Connects directly to the New Birth/Regeneration doctrine’s “water and Spirit” language (3:5) and anticipates 7:37-39’s explicit identification of living water with the Spirit.	živá voda — High risk; should be actively cross-referenced with 3:5 and 7:37-39 so the water/Spirit connection is not lost across chapters.
προσκυνέω ἐν πνεύματι καὶ ἀληθείᾳ proskyneō en pneumati kai alētheia ”worship in spirit and truth” Worship that is Spirit-enabled and grounded in truth (i.e., in the reality revealed in Christ), not confined to a particular geographic sanctuary	True, Spirit-empowered, truth-grounded worship, as opposed to merely location-based ritual observance ”worship in spirit and truth”	Redefines worship for the new covenant era — highly relevant background for later “Counselor”/Spirit-of-truth material in ch.14-16.	klanět se v duchu a v pravdě — High risk; note “duch” here (lowercase, referring to the manner/mode of worship, possibly also implying the Holy Spirit’s enabling) must be handled carefully alongside Duch svatý (capitalized, the Person) so the reader does not conflate a general “spiritual” adverbial sense with the specific divine Person — a genuine Czech capitalization-fragility risk paralleling the baseline’s caution about “Pán” vs. “pán.”
ἐγώ εἰμι egō eimi ”I am [he]“ Jesus’ direct self-identification as the Messiah to the Samaritan woman (4:26) — the first of many such “I am” statements in the Gospel, some ordinary (self-identifying) and some absolute/theophanic (echoing Exodus 3:14 and Isaiah’s “I am he” declarations)	Here: straightforward self-identification (“I am [the Messiah]”); elsewhere (8:58, etc.) carries a much heavier theophanic weight — context determines which is active ”I am he,” “I am the one”	Establishes the “I Am” pattern early in a relatively lower-stakes register, before the Gospel’s climactic absolute uses (6:35, 8:12, 8:58, 10:9, 10:11, 11:25, 14:6, 15:1, 18:5-6) — worth flagging as the start of the Seven “I Am” Statements doctrine thread.	já jsem [on] / to jsem já — Medium risk here (contextual self-identification); escalates to Critical at the absolute/theophanic uses (see chs. 6, 8, 10, 11, 14, 15, 18 below). Translators must distinguish register carefully occurrence by occurrence — flattening all “ego eimi” instances to the same weight, or conversely treating all as ordinary self-identification, would each distort different verses.
σωτὴρ τοῦ κόσμου sōtēr tou kosmou ”Savior of the world” Confession by the Samaritan townspeople (4:42) — an early, geographically and ethnically significant confession (Samaritans, not Jews, make this statement)	Universal savior, not merely a national/ethnic deliverer ”Savior of the world”	Directly reinforces the Universal Scope of the Gospel doctrine already flagged in the Romans baseline (there tied to Romans 1:16, 10:12-13) — worth cross-referencing, since the Samaritan setting itself dramatizes the “no distinction” principle before Paul articulates it doctrinally.	Spasitel světa — reuse baseline spasení word-family for “Spasitel” (Critical risk carried forward); svět treated per its own entry (High risk).

Chapter 5 — Healing at the Pool; Jesus’ Equality with the Father

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ ison heauton poiōn tō Theō ”making himself equal with God” The Jewish leaders’ own (accurate, per John’s narrative framing) accusation against Jesus for calling God “my Father” in a unique sense	Claim of full equality of nature/authority with God the Father ”making himself equal with God”	CRITICAL — John explicitly frames this as the correct inference from Jesus’ own words (5:18), not a misunderstanding to be corrected; it is one of the Gospel’s clearest statements of the Unity of the Father and the Son / Deity of Christ doctrines.	činí se rovným Bohu — Critical risk; must not be softened in translation to suggest this was merely a hostile misreading by Jesus’ opponents — John’s narrative voice affirms the substance of the charge even while opposing the leaders’ murderous response to it.
ὁ Υἱὸς ὁμοίως ποιεῖ ho Huios homoiōs poiei ”the Son does likewise” The Son’s actions perfectly mirror the Father’s — a claim of unified divine action, not mere imitation	Perfect unity of divine will and action between Father and Son ”the Son does likewise”	Directly supports the Unity of the Father and the Son doctrine — the Son’s works are not a separate, derivative activity but a shared divine operation.	Syn činí totéž — High risk; ensure “likewise/totéž” is not read as mere resemblance (a good disciple copying a master) but as the shared, single divine action John intends.
κρίσις δεδομένη τῷ Υἱῷ krisis dedomenē tō Huiō ”judgment given to the Son” The Father has delegated final judgment authority to the Son	Delegated judicial authority ”he has given him authority to judge”	Connects the Judgment doctrine to Christology directly — final judgment is not an abstract cosmic process but is personally exercised by Christ, who is also, paradoxically, the one who came “not to condemn” in his first coming (3:17).	soud daný Synu — High risk; must be held together carefully with 3:17’s “not to condemn” statement so the two are not read as contradictory — John’s structure is first-coming/rescue vs. final-judgment/authority, not a change of mind.
ἀνάστασις ζωῆς / ἀνάστασις κρίσεως anastasis zōēs / anastasis kriseōs ”resurrection of life / resurrection of judgment” Two distinct bodily resurrections at the end of the age, differentiated by outcome	Final bodily resurrection, either unto life or unto condemnation ”resurrection of life,” “resurrection of condemnation”	Extends the baseline’s vzkříšení (resurrection) entry into eschatological, universal-judgment territory not addressed by Romans in the same terms — worth flagging as new doctrinal content built on an old term.	vzkříšení k životu / vzkříšení k soudu — reuse baseline vzkříšení term exactly; Critical risk carried forward, now applied to a universal (not only Christ’s own) resurrection, which needs its own explanatory note distinguishing it from Christ’s unique resurrection already treated under the baseline’s resurrection_of_christ doctrine.
μαρτυρία (fourfold: John, works, Father, Scriptures) martyria ”testimony” See 1:7-8, 3:11 above; ch.5 systematically presents four separate lines of testimony to Christ’s identity	Testimony, witness, evidentiary support ”testimony,” “the testimony of…”	John 5:31-39 structures an extended legal-style argument for Christ’s identity using multiple witnesses — a useful teaching structure for a secular audience accustomed to evidentiary reasoning.	svědectví — reuse entry from 3:11/ch.1; Medium risk, no new term but note the chapter’s distinctive fourfold-witness argument structure as valuable teaching content.

Chapter 6 — Feeding the Five Thousand; Bread of Life Discourse

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς egō eimi ho artos tēs zōēs ”I am the bread of life” The first of the Gospel’s fully absolute, theologically climactic “I Am” statements (see 4:26 above for the earlier, lower-register instance)	Christ himself as the sole, sufficient, life-giving sustenance for humanity, replacing manna typologically ”I am the bread of life”	CRITICAL — the first of the Seven “I Am” Statements this curriculum specifically names; establishes the pattern (ἐγώ εἰμι + a concrete image drawn from ordinary life, elevated to an absolute, exclusive claim).	Já jsem chléb života — Critical risk. “Chléb” carries strong, positive everyday and cultural resonance in Czech (a staple food, proverbially central — “chléb náš vezdejší” from the Lord’s Prayer is itself a recognized, if now mostly secular-cultural, phrase), which is a genuine asset here, but the exclusivity claim (“the” bread, not “a” source of nourishment among others) must be actively preserved against a reading that treats Christ as merely one helpful spiritual resource among many.
τὸ πνεῦμα ἐστὶν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ to pneuma estin to zōopoioun, hē sarx ouk ophelei ”it is the Spirit who gives life; the flesh profits nothing” Explains that the “eating my flesh, drinking my blood” language (6:53-58) that offended many hearers is ultimately about Spirit-given life, not literal cannibalism	The Spirit, not physical flesh-eating, is the true source of the life Christ offers ”the Spirit gives life; the flesh counts for nothing”	Prevents a crudely literalistic misreading of the bread-of-life discourse and reconnects it to the Spirit’s regenerating work already established at 3:5-8.	Duch dává život, tělo nic neprospívá — High risk; essential to include so that the “eat my flesh” language (6:53-56), if taught at all in this curriculum, is not left to register as bizarre or grotesque to a reader without this clarifying verse.
ζωὴ αἰώνιος / ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ zōē aiōnios / anastēsō auton tē eschatē hēmera ”eternal life / I will raise him up at the last day” Repeated refrain across the bread-of-life discourse (6:39-40, 6:44, 6:54) tying eternal life directly to a future, bodily, final resurrection	Present possession of eternal life, guaranteed to culminate in future bodily resurrection ”eternal life,” “raise up at the last day”	Reuses and extends the ζωὴ αἰώνιος entry (3:15-16) into explicit eschatological (end-times bodily resurrection) territory, joining it tightly to the baseline’s resurrection doctrine.	věčný život / vzkřísím jej v poslední den — reuse věčný život (Critical, see 3:15) and vzkříšení (Critical, baseline) exactly; the “last day” phrase itself is new vocabulary worth flagging as Medium risk on its own, since “poslední den” could be misread colloquially (e.g., “doomsday” pop-culture associations) rather than the specific biblical eschatological event intended.

Chapter 7 — Feast of Tabernacles; Rivers of Living Water

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ποταμοὶ ὕδατος ζῶντος potamoi hydatos zōntos ”rivers of living water” Explicit interpretive statement (7:39) that “living water” (see ch.4) refers specifically to the Holy Spirit, to be given after Jesus’ glorification	The Holy Spirit’s abundant, life-giving indwelling presence, given to believers after Christ’s resurrection/ascension ”rivers of living water,” identified as “the Spirit”	Directly and explicitly ties the “living water” imagery of ch.4 to the Holy Spirit, and anticipates the fuller Counselor/Paraclete teaching of ch.14-16 — a key linking verse for the Holy Spirit as Counselor doctrine.	řeky živé vody — High risk; should be explicitly cross-referenced with ch.4’s “living water” and ch.14-16’s Paraclete material so a reader tracks a single developing thread rather than three unrelated images.
ἡ ὥρα αὐτοῦ οὔπω hē hōra autou oupō ”his hour had not yet come” See ch.2 above; recurs at 7:30, structurally marking the narrative’s building tension toward the Passion	Same as ch.2 entry ”his hour had not yet come”	Continues the “hour” motif tracked from ch.2; no new term risk beyond what is already flagged there.	Reuse ch.2 entry; Medium risk, no new content.

Chapter 8 — Light of the World; Truth and Freedom; “Before Abraham Was, I Am”

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐγώ εἰμι τὸ φῶς τοῦ κόσμου egō eimi to phōs tou kosmou ”I am the light of the world” The second of the Seven “I Am” Statements	Christ as the sole source of moral/spiritual illumination for humanity ”I am the light of the world”	CRITICAL — directly ties the light/darkness dualism established in 1:4-9 and 3:19-21 to an explicit, exclusive self-identification; repeated and enacted narratively in ch.9 (the healing of the blind man).	Já jsem světlo světa — Critical risk; reuse světlo and svět entries exactly, but flag the compounded exclusivity claim (light of the world, i.e., for all humanity, and the light, i.e., no rival source) as needing its own explanatory emphasis distinct from the individual component words.
ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς hē alētheia eleutherōsei hymas ”the truth will set you free” Christ’s own teaching/self-revelation (not abstract philosophical truth) liberates from slavery to sin	Freedom from sin’s bondage through knowing/abiding in Christ’s word ”the truth will set you free”	Frequently quoted in entirely secular, generic contexts in Czech (as in English) as a stand-alone maxim about honesty or self-knowledge, detached from its specific christological referent.	pravda vás vysvobodí — High risk, structurally similar to the baseline’s caution about isolated verses losing their doctrinal mooring; this exact phrase has significant secular-quotation currency (mottos, university seals, etc.) in a form stripped of Christ as its specific referent — translators/teachers must actively reattach it to “my word” (8:31) and to Christ himself, not allow it to stand as generic wisdom-literature.
δοῦλος τῆς ἁμαρτίας doulos tēs hamartias ”slave of sin” Bondage/slavery imagery for the condition of one who continues in sin	Slavery, bondage (not merely bad habit) “slave to sin”	Reuse baseline hřích (sin, High risk) exactly, extended here with slavery/bondage imagery not emphasized the same way in Romans’ treatment, giving useful additional concrete content for teaching sin’s serious, binding nature against the baseline’s noted colloquial-flattening risk (“hřích” as “a shame/pity”).	otrok hříchu — High risk; reuse hřích exactly; the slavery metaphor itself is a valuable teaching tool precisely because it counters the colloquial-triviality risk the baseline flags for “hřích.”
πρὶν Ἀβραὰμ γενέσθαι, ἐγὼ εἰμί prin Abraam genesthai, egō eimi ”before Abraham was, I am” The Gospel’s most explicit and provocative pre-existence/deity claim — a direct echo of God’s self-naming in Exodus 3:14 (LXX ἐγώ εἰμι), grammatically striking (present tense “I am,” not “I was,” even referring to a time before Abraham)	Absolute, timeless, self-existent divine being, not merely temporal priority ”before Abraham was born, I am”	CRITICAL — arguably the single most direct deity/pre-existence claim in the Gospel; the hearers’ violent reaction (attempting to stone Jesus for blasphemy, 8:59) confirms this is intended and understood as a divine self-identification, not a boast about age or seniority.	Dříve než byl Abraham, já jsem — Critical risk; the tense mismatch (past “was” for Abraham vs. present “I am” for Jesus) must be preserved exactly as in the Greek and English, since flattening it to “I existed before Abraham” (making both clauses past-tense) would erase the Exodus 3:14 echo entirely and reduce a divine self-naming to a simple claim of chronological priority.

Chapter 9 — Healing of the Man Born Blind

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
τυφλός / βλέπω typhlos / blepō ”blind / to see” Enacted narrative illustration of the light/darkness and belief/unbelief dualisms already established; physical blindness and sight become a sustained metaphor for spiritual condition	Physical blindness/sight; by extension, spiritual blindness/sight (unbelief/belief, ignorance/recognition of Christ) “blind,” “see”	The chapter’s climax (9:39-41) makes John’s typical move explicit: physical sight/blindness is a deliberate figure for spiritual perception of Christ, directly reinforcing the Judgment/Belief-Unbelief doctrine’s claim that response to the light, not mere circumstance, determines one’s condition.	slepý / vidět — Medium risk; ordinary vocabulary, but the metaphorical extension to spiritual sight/blindness (as with light/darkness) needs to be made explicit rather than assumed, since Czech “vidět” has no automatic secondary theological sense of its own.
προσκυνέω proskyneō ”worship” The healed man’s climactic response to Jesus (9:38)	Worship, prostration before, reverent homage ”worshiped him”	The blind man’s progression from calling Jesus “a man” (9:11) to “a prophet” (9:17) to “Lord, I believe” with worship (9:38) models the Gospel’s pattern of progressively deepening confession, paralleling ch.1’s Nathanael and anticipating ch.20’s Thomas.	klanět se / uctívat — Medium risk; worth noting the deliberate escalation pattern (man → prophet → worshiped Lord) as a teaching thread that recurs at key confession-points throughout the Gospel.

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

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐγώ εἰμι ἡ θύρα egō eimi hē thyra ”I am the door/gate” Third “I Am” statement — the sole legitimate means of access to the sheepfold, i.e., to salvation/belonging to God’s people	Exclusive access point; the only legitimate way in ”I am the gate,” “I am the door”	Reinforces exclusivity already established with the bread of life and light-of-the-world statements — a consistent pattern across the Seven “I Am” Statements of sole sufficiency.	Já jsem dveře / brána — Critical risk (consistent with the other absolute “I Am” statements); the exclusivity (“the,” not “a”) must be actively preserved.
ἐγώ εἰμι ὁ ποιμὴν ὁ καλός egō eimi ho poimēn ho kalos ”I am the good shepherd” Fourth “I Am” statement; καλός here means not merely “nice/kind” but “good” in the sense of genuinely excellent, fulfilling the role properly (contrasted with the “hired hand” who abandons the sheep)	The one true, self-sacrificing shepherd who knows and protects his sheep at personal cost ”I am the good shepherd”	Directly ties to the Substitutionary Death doctrine: “the good shepherd lays down his life for the sheep” (10:11) — self-giving, voluntary, purposeful death, not victimhood.	Já jsem dobrý pastýř — Critical risk. Established rendering, and the shepherd image retains reasonable cultural legibility even in a largely urbanized secular society (agricultural imagery still generally understood), but the specifically substitutionary, voluntary self-giving content (“lays down his life FOR the sheep”) needs explicit teaching, since a generic “caring shepherd” reading would miss the doctrinal center.
οὐδεὶς ἁρπάσει αὐτὰ ἐκ τῆς χειρός μου oudeis harpasei auta ek tēs cheiros mou ”no one will snatch them out of my hand” A security/preservation claim for those who belong to Christ	Eternal security of genuine believers, grounded in Christ’s (and the Father’s, 10:29) power, not the believer’s own effort ”no one can snatch them out of my hand”	Parallels the baseline’s Assurance of Salvation doctrine (there anchored to Romans 8:28-39) — worth explicit cross-referencing for curriculum-wide consistency on this theme.	nikdo je nevytrhne z mé ruky — High risk; should be taught alongside, and rendered consistently with, Romans 8’s assurance language already established in the baseline.
ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν egō kai ho Patēr hen esmen ”I and the Father are one” ἕν (neuter “one thing/one entity,” not εἷς, masculine “one person”) — a claim of essential unity of being/purpose/power, not merely of agreement or affection	Essential, ontological unity between the Father and the Son, while remaining personally distinct (cf. 1:1-2’s “with God” language) “I and the Father are one”	CRITICAL — the Gospel’s most concentrated single statement of the Unity of the Father and the Son doctrine; the hearers again respond with an attempt to stone Jesus for blasphemy (10:31-33), confirming the claim’s intended weight.	Já a Otec jsme jedno — Critical risk. The neuter “jedno” (one thing/one entity) rather than “jeden” (masc. “one person”) is the crucial grammatical signal in both Greek and Czech distinguishing unity-of-essence from a claim of literal personal identity (which would collapse the Father and Son into a single Person, a distinct heresy); this grammatical nuance must be actively explained, since a casual reader will not automatically register the theological weight carried by grammatical gender/number choice, paralleling the baseline’s caution about capitalization alone being a fragile doctrinal signal (there for “Pán”).

Chapter 11 — The Raising of Lazarus

Terms	Variants	Contextual Theological Meaning	Czech Rendering & 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; joins the resurrection concept (already Critical-risk in the baseline) with the “life” concept established from 1:4	Christ himself is both the agent and the substance of resurrection and eternal life, not merely their future giver ”I am the resurrection and the life”	CRITICAL — perhaps the most pastorally significant of the Seven “I Am” Statements, spoken directly in the context of grief and death; directly enacted moments later by Lazarus’s literal raising, so word and deed interpret each other.	Já jsem vzkříšení a život — reuse baseline vzkříšení exactly (Critical) combined with život (High, see ch.1 entry); together they form a Critical-risk compound claim requiring the fullest possible narrative scaffolding — this statement is not a metaphor to be admired but a claim later immediately demonstrated in the narrative (Lazarus’s raising), and that connection should not be lost in teaching material.
ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται ho pisteuōn eis eme kan apothanē zēsetai ”whoever believes in me, though he die, yet shall he live” The promise attached to the above “I Am” statement — physical death does not defeat the believer’s life in Christ	Life beyond physical death, grounded in personal union with Christ ”though he die, yet shall he live”	Directly reinforces Eternal Life through Faith in Christ doctrine with maximal pastoral force, given the funeral setting.	i kdyby zemřel, bude žít — High risk; reuse věřit and život/ζωή entries; should be flagged for pastoral-care teaching contexts specifically.
ἐδάκρυσεν ὁ Ἰησοῦς edakrysen ho Iēsous ”Jesus wept” The Gospel’s most vivid statement of Christ’s genuine human emotion/grief	Real, not feigned, human sorrow ”Jesus wept”	Supports the Humanity of Christ doctrine (already flagged Medium risk in the baseline’s doctrine_risk_registry, there tied to Romans 1:3, 5:15) with concrete narrative content — Christ’s deity (just displayed in the “I am the resurrection” statement) does not exclude, but coexists with, genuine human grief.	Ježíš zaplakal — Medium risk; reuse baseline’s Humanity of Christ doctrine framework; useful concrete pairing with the immediately preceding deity-claim, worth flagging as a both/and teaching moment rather than either/or.

Chapter 12 — The Triumphal Entry; “Unless a Grain of Wheat Dies”; the Hour Has Come

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐλήλυθεν ἡ ὥρα elēlythen hē hōra ”the hour has come” The climax of the “hour” motif tracked since ch.2 and ch.7 — the fixed, appointed time for Christ’s death/glorification has finally arrived	The appointed time for the cross/glorification ”the hour has come”	Resolves the “hour…not yet” tension built across the whole Gospel; directly launches into the grain-of-wheat and lifted-up material below.	přišla ta hodina — Medium risk on its own, but High as the resolution of a tracked motif — translators must render consistently with ch.2 and ch.7’s “hour” language so the payoff is recognizable.
ἐὰν μὴ ὁ κόκκος τοῦ σίτου … ἀποθάνῃ ean mē ho kokkos tou sitou… apothanē ”unless a grain of wheat… dies” Agricultural metaphor: a single seed must die (be buried) to produce a fruitful harvest	Christ’s death as necessary and fruitful, not a tragic defeat; extended by application to disciples’ own self-denying discipleship (12:25-26) “unless a grain of wheat falls into the earth and dies, it remains alone”	Reinforces the Substitutionary Death doctrine with a concrete, non-abstract image well-suited to a general (even agriculturally unfamiliar) readership.	pokud pšeničné zrno nezemře — Medium risk; a naturally accessible metaphor requiring little conceptual scaffolding beyond what the Substitutionary Death doctrine already needs.
ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω hypsōthō ek tēs gēs, pantas helkysō ”lifted up from the earth, I will draw all people” Reuses the 3:14 ὑψόω term (see full entry above) with an added universal-scope claim	The cross’s drawing/attracting power extends to “all people,” reinforcing universal scope ”when I am lifted up… I will draw all people to myself”	Ties the Substitutionary Death doctrine directly to the Universal Scope of the Gospel doctrine already flagged in the baseline.	Reuse vyvýšen entry (Critical, see 3:14); “všechny přitáhnu k sobě” — High risk for the universal-scope claim, cross-reference baseline’s universal_scope_of_gospel doctrine entry.
ὁ ἄρχων τοῦ κόσμου τούτου ho archōn tou kosmou toutou ”the ruler of this world” A title for Satan/the God-opposing spiritual power presiding over the fallen world-system	The world’s present, illegitimate spiritual ruler, to be “cast out” through the cross ”the ruler of this world”	Introduces spiritual-conflict/cosmic-conflict content not prominent in Romans in the same terms, giving the κόσμος entry its most explicitly adversarial sense yet — worth flagging as an intensification of the negative κόσμος sense first seen at 1:10.	vládce tohoto světa — High risk; reuse svět entry, flag the intensified adversarial sense; this content (a personal, defeated spiritual antagonist) has no strong secular-Czech reference point and needs foundational explanation, similar to the baseline’s caution about assuming no background religious framework.

Chapter 13 — Foot Washing; the New Commandment; Prediction of Betrayal

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐντολὴν καινὴν entolēn kainēn ”a new commandment” Jesus’ command to love one another “as I have loved you” (13:34) — new not because loving neighbor was previously unknown (cf. Leviticus 19:18) but because the standard and pattern (Christ’s own self-giving love) is new	A command to love modeled specifically on Christ’s own self-sacrificial love, not a generic ethic of kindness ”a new commandment,” “love one another as I have loved you”	Grounds Christian ethical life specifically in the pattern of Christ’s love (anticipating his death, only hours away in the narrative) rather than in an independent moral code.	nové přikázání — Medium/High risk; the “newness” claim needs unpacking (new standard, not a previously-unheard-of idea of loving others), since a secular reader might assume “love your neighbor” is simply generic, culturally universal ethics rather than something specifically Christ-patterned here.
ἀγαπάω agapaō ”to love” Self-giving, willed, others-directed love; the verb underlying ἀγάπη, already touched at 3:16	Deliberate, self-giving love (as opposed to erotic love [ἔρως, not used in John] or mere affection [φιλέω, distinguished at 21:15-17 below]) “to love”	Establishes the love-command as the distinguishing mark of discipleship (13:35) — directly relevant to the whole Gospel’s ethical vision, and worth full glossary treatment given its centrality.	milovat — Medium risk. Ordinary Czech “milovat” is a strong, commonly used word (romantic love, family love, even “milovat fotbal” — “to love football”) with broad secular currency; the risk is not blankness but over-familiarity diluting the specifically self-giving, Christ-patterned sense — teaching material should distinguish this from either romantic intensity or casual enthusiasm.

Chapter 14 — “I Am the Way, the Truth, and the Life”; the Promise of the Counselor

Terms	Variants	Contextual Theological Meaning	Czech Rendering & 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, and the truth, and the life” Sixth “I Am” statement, and the most explicitly exclusivist in its stated implication (“no one comes to the Father except through me,” 14:6b)	Christ as the sole means of access to the Father, the sole ultimate reality, and the sole source of true life ”I am the way, the truth, and the life”	CRITICAL — perhaps the single most theologically concentrated and (in a pluralistic secular culture) most countercultural of the Seven “I Am” Statements, given its explicit exclusivity claim.	Já jsem ta cesta, pravda a život — Critical risk. Each component word (cesta, pravda, život) is individually unremarkable in ordinary Czech; the risk is entirely in the exclusivity clause that follows (14:6b) being detached or softened in a culture where religious pluralism/relativism is a live and common default assumption — translators/teachers must not let the individually gentle-sounding words obscure the hard exclusivity claim John’s Jesus actually makes.
Παράκλητος Paraklētos ”one called alongside, advocate, counselor, helper” A legal/relational term for one who comes alongside to help, defend, or comfort — used in ch.14-16 exclusively for the Holy Spirit, sent by the Father (and/or Son) after Jesus’ departure	Advocate, counselor, helper, comforter, intercessor — no single English or Czech word captures the full legal-plus-relational range ”Counselor,” “Comforter,” “Advocate,” “Helper”	CRITICAL — the Gospel’s central term for the Holy Spirit as Counselor doctrine; John 14:16’s “another Paraclete” implies Jesus himself has been functioning in this role, and the Spirit continues it in his physical absence.	Přímluvce / Utěšitel / Zastánce — Critical risk. Czech Bible tradition has historically rendered this variously; the baseline already establishes přímluva (“intercession”) as Medium risk for a different Greek term family (ὑπερεντυγχάνει/ἔντευξις in Romans 8:26-27, ἔντευξις), so this John-specific Paraclete term must be kept terminologically distinct from “přímluva” even though conceptually related, to avoid conflating two different (though overlapping) pieces of Pneumatology. Recommend Přímluvce as the primary rendering, retained consistently across John 14:16, 14:26, 15:26, 16:7, with an explanatory note on first use covering the legal-advocacy plus comforting-presence range, since no single Czech word — like no single English word — covers the full semantic territory.
τὸ Πνεῦμα τῆς ἀληθείας to Pneuma tēs alētheias ”the Spirit of truth” A parallel title for the Paraclete, emphasizing the Spirit’s role in revealing/guiding into truth (cf. 16:13)	The Holy Spirit specifically in his truth-revealing, truth-guiding function ”the Spirit of truth”	Reuse baseline Duch svatý exactly for “Spirit” (Critical), combine with pravda (High, see full entry) for “truth” — the compound title itself needs to be taught as a title, not merely two separately-translated words placed together.	Duch pravdy — High risk; reuse component terms exactly, flag the compound title’s specific Johannine function (guiding into truth, testifying about Christ, 15:26, 16:13-14).
εἰρήνην … οὐ καθὼς ὁ κόσμος δίδωσιν eirēnēn… ou kathōs ho kosmos didōsin ”peace… not as the world gives” Christ’s peace explicitly contrasted with the peace the “world” (κόσμος, negative sense) offers — circumstantial, fragile, dependent on external conditions	Relational, Christ-given, circumstance-independent peace ”my peace… not as the world gives”	Reuse baseline pokoj exactly (Medium risk); extends the baseline’s caution about “pokoj” defaulting to mere quiet/calm by explicitly contrasting Christ’s peace with a worldly peace that presumably is closer to that everyday sense — John’s own text does some of the baseline’s corrective work for the translator here.	pokoj… ne jako jej dává svět — reuse baseline pokoj exactly; Medium risk.

Chapter 15 — The True Vine; the World’s Hatred

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή egō eimi hē ampelos hē alēthinē ”I am the true vine” Seventh and final “I Am” statement in this Gospel’s traditional list	Christ as the sole, genuine source of spiritual life/fruitfulness for his followers (the branches), replacing Israel’s Old Testament vine imagery (cf. Psalm 80, Isaiah 5) “I am the true vine”	CRITICAL — completes the Seven “I Am” Statements doctrine; the “true” (ἀληθινή, genuine/authentic, contrasted with a merely apparent counterpart) qualifier echoes 1:9’s “true light” and signals fulfillment of an Old Testament vine-Israel image, background worth briefly supplying.	Já jsem ta pravá vinná réva — Critical risk; reuse pravda-family “pravá/pravý” (true/genuine, High risk, see below) as the qualifier; requires the Old Testament vine-as-Israel background (Psalm 80, Isaiah 5, Jeremiah 2:21) to be supplied, since a Czech reader with no Old Testament exposure will grasp the agricultural image but miss the typological replacement claim.
μείνατε ἐν ἐμοί meinate en emoi ”abide/remain in me” μένω — to stay, remain, dwell continuously, not a momentary visit	Continuous, dependent, life-sustaining union with Christ, as a branch depends on the vine ”abide in me,” “remain in me”	Central to this chapter’s fruitfulness theology, and closely related to (though a distinct term from) the baseline’s Christian Identity in Christ doctrine (there tied to Romans 6, 8, 12’s “in Christ” language).	zůstávat ve mně — High risk; should be cross-referenced explicitly with the baseline’s “in Christ”/Christian Identity in Christ doctrine entry so the two related-but-distinct Johannine (“abide in”) and Pauline (“in Christ”) expressions of union with Christ are taught as complementary, not confused as identical vocabulary.
ὁ κόσμος ὑμᾶς μισεῖ ho kosmos hymas misei ”the world hates you” The fully adversarial sense of κόσμος reaches its sharpest expression	Humanity/society organized in opposition to God and, by extension, to Christ’s followers ”the world hates you”	The most negatively-weighted κόσμος usage in the Gospel, worth explicit contrast with 3:16’s love-object sense — John intends the reader to feel the tension, not resolve it prematurely.	Reuse svět entry (High risk); flag as the extreme adversarial pole of the term’s range, directly opposite 3:16, useful for teaching the term’s full, deliberately paradoxical scope.

Chapter 16 — The Spirit’s Work; Grief Turned to Joy; “I Have Overcome the World”

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως elegxei ton kosmon peri hamartias kai peri dikaiosynēs kai peri kriseōs ”he will convict/expose the world concerning sin and righteousness and judgment” The Paraclete’s specific threefold ministry of conviction — the same root (ἐλέγχω) already met at 3:20	The Spirit’s active work of exposing sin, demonstrating righteousness, and confirming judgment to the world ”he will convict the world of sin and righteousness and judgment”	Directly connects the Holy Spirit as Counselor doctrine to the Judgment/Belief-Unbelief doctrine and, via δικαιοσύνη, to the baseline’s already-established spravedlnost (righteousness, Critical risk per bible_term_registry.json).	usvědčí svět z hříchu, spravedlnosti a soudu — reuse baseline hřích and spravedlnost exactly (High/Critical); reuse svět and soud per their own entries above; note the deliberate three-part structure ties several major doctrines together in a single verse and is worth its own teaching unit.
ἐγὼ νενίκηκα τὸν κόσμον egō nenikēka ton kosmon ”I have overcome the world” Perfect tense — an already-accomplished, settled victory over the God-opposing world-system, spoken before the crucifixion has even occurred	Christ’s decisive, settled triumph over the world’s hostility and, implicitly, over sin and death that the “world” represents ”I have overcome the world”	A climactic assurance statement, closely related to the baseline’s Assurance of Salvation doctrine, grounding believer confidence not in their own resilience but in Christ’s already-secured victory.	já jsem přemohl svět — High risk; reuse svět entry; the perfect tense’s “already accomplished” force (spoken proleptically, before the cross) should not be flattened to a future promise (“I will overcome”).

Chapter 17 — The High Priestly Prayer

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
δόξασόν σου τὸν Υἱόν doxason sou ton Huion ”glorify your Son” Reuse baseline δόξα/sláva entry; here specifically requested by the Son of the Father in the context of the imminent cross	Mutual glorification between Father and Son, achieved climactically through the cross and resurrection ”glorify your Son”	Ties the Substitutionary Death doctrine to the Unity of the Father and the Son doctrine — the cross is where Father and Son together are most glorified, not merely where the Son suffers alone.	Reuse sláva exactly (Medium risk per baseline).
αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε hautē estin hē aiōnios zōē, hina ginōskōsin se ”this is eternal life, that they know you” John’s own explicit definition of eternal life — not primarily unending duration but relational, personal knowledge of God and Christ	Eternal life defined relationally: knowing God the Father and Jesus Christ personally ”this is eternal life: that they know you”	CRITICAL — this verse should anchor the entire ζωὴ αἰώνιος teaching across the curriculum, since John himself supplies the definition the baseline’s “spasení” entry calls for (narrative, conceptual content, not a bare label).	Reuse věčný život exactly (Critical, see 3:15-16); this verse is the single best available anchor text for teaching the term conceptually and should be flagged as the primary cross-reference for věčný život throughout the curriculum.
ἵνα ὦσιν ἕν καθὼς ἡμεῖς ἕν ἐσμεν hina ōsin hen kathōs hēmeis hen esmen ”that they may be one, as we are one” Extends the Father-Son unity claim of 10:30 to believers’ unity with one another, modeled on (though not identical in kind to) the Father-Son unity	Believers’ relational unity, patterned after (analogically, not ontologically identical to) the essential unity of the Father and Son ”that they may be one, even as we are one”	Directly connects the Unity of the Father and the Son doctrine to ecclesiology — the Church’s unity is meant to reflect, not replicate, the Trinity’s own unity.	Reuse jedno language from ch.10 (Critical); note the analogical, not identical, relationship between divine unity and believers’ unity must be explained so readers do not collapse the two into the same claim.

Chapter 18 — Betrayal and Arrest; Trial Before Pilate

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐγώ εἰμι egō eimi ”I am [he]“ At Jesus’ arrest (18:5-6), he identifies himself with the same phrase used absolutely elsewhere (8:58, etc.); the soldiers’ reaction (falling to the ground, 18:6) suggests John intends the reader to hear more than mere self-identification here	Straightforward self-identification, deliberately echoing the theophanic weight of the Gospel’s other absolute “I Am” uses ”I am he”	Connects the Passion narrative directly back to the Deity/Pre-existence doctrine at the very moment of Christ’s arrest — his sovereign self-disclosure, not helpless capture, frames the whole Passion.	já jsem — High/Critical risk (context-dependent, but John’s narrative framing pushes toward the heavier reading); translators should flag this occurrence for the same theological weight given to 8:58, since the narrative reaction (soldiers falling back) signals John intends more than mundane self-identification.
ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου hē basileia hē emē ouk estin ek tou kosmou toutou ”my kingdom is not of this world” Distinguishes Christ’s kingship/kingdom from an earthly, political, territorial kingdom — directly relevant to correcting the baseline’s flagged “fairy-tale kingdom” risk for království Boží	A spiritual, not territorial or nationalistic, reign ”my kingdom is not of this world”	Reuse baseline království Boží conceptual entry (Medium risk); this verse is itself an internal Johannine corrective against a political misreading, useful as a teaching anchor.	Reuse království Boží exactly; flag this verse as a strong internal corrective text for the baseline’s fairy-tale/political-misreading caution.
τί ἐστιν ἀλήθεια; ti estin alētheia? ”What is truth?” Pilate’s famously unresolved, skeptical question, immediately following Jesus’ claim to bear witness to the truth (18:37)	Dramatizes competing responses to truth-claims: Christ’s confident testimony vs. worldly power’s cynical relativism ”What is truth?”	A useful engagement point for a culturally relativistic, secular readership who may share Pilate’s skepticism more readily than Nicodemus’s religious background — worth flagging as a natural discussion anchor for this specific audience.	Reuse pravda entry (High risk); flag this exchange as a particularly apt teaching moment for a secular Czech readership’s own likely default posture toward truth-claims.

Chapter 19 — Crucifixion

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
τετέλεσται tetelestai ”it is finished / it has been accomplished” Perfect tense of τελέω — a completed, decisive, successful accomplishment, not mere cessation or defeat	Full, successful completion of an appointed task ”It is finished,” “It is accomplished”	CRITICAL — Christ’s own final word from the cross, framing his death as victorious completion of the Father’s redemptive purpose, not tragic, passive ending; central to the Substitutionary Death doctrine.	Dokonáno jest / Je dokonáno — Critical risk. The established, slightly archaic Czech rendering (“Dokonáno jest,” from the Kralice tradition) risks the same archaic-literary drift the baseline flags for “spasení” — recognizable as a famous quotation, possibly even by secular readers via cultural osmosis, but disconnected from its conceptual content (a completed redemptive accomplishment, not a resigned “well, that’s over”). Must be actively unpacked as triumphant completion, not mere ending.
Ἀμνὸς τοῦ Θεοῦ (implicit, via Passover/no bone broken) — “Lamb of God” typology continued Explicit citation of Exodus 12:46/Numbers 9:12 (“not one of his bones will be broken,” 19:36) ties Christ’s death directly to Passover lamb typology first named at 1:29	Fulfillment of Passover-lamb typology at the literal moment of death (typological reference, not a direct title in this chapter)	Reuse the Beránek Boží entry (Critical, ch.1); this chapter supplies the narrative fulfillment of that earlier title, and the connection should be made explicit in teaching material rather than left for the reader to notice unassisted.	Reuse Beránek Boží entry exactly; flag ch.19 as the narrative payoff of the ch.1 title, countering the Easter-pastry cultural-drift risk noted there by anchoring it concretely in the crucifixion narrative.
αἷμα καὶ ὕδωρ haima kai hydōr ”blood and water” The flow from Jesus’ pierced side (19:34) — much discussed physiologically and symbolically (possible echoes of cleansing/Spirit imagery from chs. 3-4, 7)	Physical proof of genuine death (countering later docetic denials of Christ’s true humanity/death) and, secondarily, possible symbolic resonance with cleansing/Spirit themes ”blood and water”	Supports the historicity and genuineness of Christ’s death (relevant to both the Humanity of Christ and Substitutionary Death doctrines), guarding against any reading that treats the crucifixion as apparent rather than real.	krev a voda — Medium risk; straightforward narrative detail, worth a brief note on its apologetic function (proof of real death) for a secular readership inclined to wonder whether ancient texts reliably distinguish appearance from reality.

Chapter 20 — The Resurrection; Thomas’s Confession

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἑώρακα τὸν Κύριον heōraka ton Kyrion ”I have seen the Lord” Mary Magdalene’s report (20:18); reuse baseline Pán/Lord entry	Firsthand testimony to the risen Christ ”I have seen the Lord”	Reuse baseline Pán exactly (Critical risk); this occurrence is a straightforward title-use rather than the confessional/exclusive-lordship sense emphasized at Romans 10:9, worth distinguishing in teaching notes (descriptive title here vs. confessional claim there, though both draw on the same underlying Critical-risk term).	Reuse Pán exactly; Critical risk carried forward.
Εἰρήνη ὑμῖν Eirēnē hymin ”Peace be with you” The risen Christ’s greeting (20:19, 20:21, 20:26); reuse baseline pokoj entry	The risen Christ’s characteristic greeting, carrying the fuller relational-peace sense established at 14:27, not a mere social pleasantry ”Peace be with you”	Reuse baseline pokoj exactly (Medium risk); the resurrection context reactivates the fuller theological sense established in ch.14, useful as a teaching anchor against the everyday “quiet/calm” drift the baseline flags.	Reuse pokoj exactly; Medium risk carried forward.
λάβετε Πνεῦμα Ἅγιον labete Pneuma Hagion ”receive the Holy Spirit” Christ’s breathing on the disciples (20:22), evoking Genesis 2:7’s creation-breath and anticipating Pentecost (Acts 2)	A symbolic/proleptic bestowal of the Spirit, evoking new-creation imagery ”Receive the Holy Spirit”	Reuse baseline Duch svatý exactly (Critical risk); worth a note connecting this act to Genesis 2:7 (creation) and the new-birth/regeneration doctrine established in ch.3, since John frames the resurrection as inaugurating a kind of new creation.	Reuse Duch svatý exactly; Critical risk carried forward.
ὁ Κύριός μου καὶ ὁ Θεός μου ho Kyrios mou kai ho Theos mou ”My Lord and my God” Thomas’s climactic confession (20:28) — the Gospel’s clearest explicit double-title confession of Jesus as both Lord and God by name, from a former skeptic	Full, personal, worshipful confession of Christ’s deity, addressed directly to Jesus himself ”My Lord and my God!”	CRITICAL — arguably the single clearest instance in the whole Gospel of a disciple directly addressing Jesus with the full weight of both Pán and Bůh simultaneously; functions as this Gospel’s climactic answer to the Deity of Christ doctrine, paralleling (and perhaps surpassing in directness) Romans 10:9’s confession.	Můj Pán a můj Bůh! — reuse baseline Pán and Bůh exactly (both Critical); flag this verse for the same human-theologian escalation routing the baseline mandates for Lordship of Christ and Deity of Christ material, and recommend it be cross-referenced explicitly with Romans 10:9 as this curriculum’s Gospel-of-John parallel confession text.
ἵνα πιστεύσητε … καὶ ζωὴν ἔχητε hina pisteusēte… kai zōēn echēte ”that you may believe… and have life” John’s own explicit statement of his Gospel’s purpose (20:30-31)	The Gospel’s stated evangelistic purpose: written specifically to produce belief and, through belief, life ”that you may believe… and have life in his name”	This verse functions as John’s own thesis statement, parallel in curricular importance to the baseline’s treatment of Romans 1:16-17 as “the thesis statement of the curriculum” — the same cross-document consistency mandate should apply here for any curriculum spanning both books.	Reuse věřit and život/ζωή entries exactly; flag 20:30-31 for the same curriculum-wide consistency treatment the baseline mandates for Romans 1:16-17.

Chapter 21 — Epilogue: Restoration of Peter; the Beloved Disciple’s Testimony

Terms	Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἀγαπᾷς με / φιλεῖς με agapas me / phileis me ”do you love [agapaō] me? / I love [phileō] you” Jesus’ threefold questioning of Peter (21:15-17) alternates between ἀγαπάω (self-giving, willed love) and φιλέω (affectionate, personal fondness) — the two verbs’ precise relationship here is debated among scholars (some see a deliberate rhetorical distinction, others see functional synonymy in this passage), but the wordplay is at minimum stylistically deliberate	Two overlapping but distinguishable Greek words for love, used in dialogue where Peter (perhaps chastened after his triple denial) consistently answers with φιλέω even when asked with ἀγαπάω ”Do you love me? / I love you” (English translations typically flatten both to “love”)	Provides restorative, pastoral closure to Peter’s earlier threefold denial (18:17, 18:25-27) — regardless of how sharply the two verbs are distinguished exegetically, the threefold structure itself deliberately mirrors and reverses the threefold denial.	miluješ mě? / mám tě rád — High risk, structurally similar to the wind/Spirit wordplay at 3:8: Czech, like English, does not have two ordinary, commonly distinguishable verbs mapping cleanly onto ἀγαπάω/φιλέω, so the (debated but real) nuance is difficult to render without an explanatory footnote; recommend translating both simply as “milovat” for readability, per most modern Bible translation practice, but flag this passage explicitly for translator notes explaining the underlying Greek variation, since teaching material referencing “the two Greek words for love” (a popular, if exegetically contested, preaching point) will otherwise be unintelligible against a flattened translation.
ποίμαινε τὰ πρόβατά μου poimaine ta probata mou ”shepherd/tend my sheep” Reuse the Good Shepherd imagery from ch.10, now transferred as a charge to Peter	Peter’s commissioning to pastoral care of Christ’s people, modeled on Christ’s own shepherding ”Feed my sheep,” “Take care of my sheep”	Extends the Good Shepherd “I Am” statement’s imagery from Christology into ecclesiology/ministry — worth cross-referencing with ch.10.	Reuse dobrý pastýř conceptual entry (see ch.10, Critical for the Christological original); the extension to Peter’s ministry is Medium risk on its own but should be explicitly connected to ch.10 so the imagery is recognized as continuous.
ἡ μαρτυρία αὐτοῦ ἀληθής ἐστιν hē martyria autou alēthēs estin ”his testimony is true” The Gospel’s own closing authentication claim regarding the Beloved Disciple’s eyewitness testimony	Reliable, truthful eyewitness testimony underlying the entire written Gospel ”his testimony is true”	Reuse svědectví and pravda/ἀλήθεια entries; closes the Gospel with the same evidentiary emphasis with which ch.1 and ch.5 built their case for Christ’s identity — a fitting bookend for a secular readership assessing the text’s reliability.	Reuse svědectví (Medium) and pravda (High) entries exactly; no new term, but a fitting final cross-reference point for the Gospel’s sustained “testimony/truth” thread.

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Summary of Full-Book Coverage

All twenty-one chapters of John have been reviewed. Chapters 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, and 21 each contribute identifiable load-bearing terms building on, and in some cases completing (e.g. the Seven “I Am” Statements across chs. 4, 6, 8, 10, 11, 14, 15), the vocabulary introduced in chapters 1 and 3. No chapter of John was found to introduce zero new theological content; the density is highest in chs. 1, 3, 6, 8, 10, 14, and 17, and lightest (though still doctrinally connected) in chs. 2, 7, 9, and 13, which primarily extend or narratively enact terms established elsewhere rather than introducing wholly new vocabulary.