Semantic Analysis

07 Semantic Analysis — Gospel of John (Koine Greek)

Destination language: Filipino (Tagalog)

Methodology

This analysis proceeds in two parts, per the PRD Phase 1 Step 1 mandate:

Core passage verse-by-verse study — John 3:1-21, the theological anchor for this curriculum (The New Birth and Regeneration by the Spirit), with every load-bearing term treated individually: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Filipino) rendering risk.
Full-book chapter-by-chapter survey, John 1–21 in order, covering every chapter’s load-bearing theological vocabulary with the same fields. Chapters that introduce no new theological vocabulary beyond terms already treated state this explicitly rather than being silently omitted.

Baseline reuse rule: Any term already fixed in the baseline Romans translation_memory.json (e.g., Diyos, Jesus, Espiritu Santo, Ama, Anak ng Diyos, Panginoon, pananampalataya, biyaya, kaligtasan, kasalanan, kaluwalhatian, pagkabuhay na mag-uli, Mesiyas, tipan, pagkahirang, pamamagitan, kalinga ng Diyos, banal/mga banal/pagpapabanal, katuwiran) is reused exactly here and not re-litigated, except to flag where John’s usage introduces a new nuance requiring an additional teaching note.

PART 1 — CORE PASSAGE: John 3:1-21 (Verse-by-Verse)

John 3:1

Νικόδημος (Nikodēmos) — proper name, transliterated “Nicodemus” (Filipino: Nicodemo, established Bible proper-name form). Low risk.
Φαρισαῖος (Pharisaios), translit. Pharisaios — “Pharisee,” a member of a Jewish legal-interpretive party. English variants: Pharisee. Filipino: Pariseo (established loanword). Low risk; no Filipino cultural analogue collision.
ἄρχων (archōn), translit. archōn — literal “ruler, one who begins/leads”; semantic range: civic official, member of the ruling council (Sanhedrin). Contextual meaning: marks Nicodemus’s high social and religious status, heightening the irony that a teacher of Israel does not understand the new birth. Filipino: pinuno (“ruler/leader”) — Low/Medium risk; must not be rendered so generically that Nicodemus’s authoritative teaching office is lost.

John 3:2

νυκτός (nyktos), translit. nyx/nyktos — “night.” Not a technical theological term, but Johannine light/darkness symbolism (cf. 3:19-21) makes Nicodemus’s approach “by night” narratively loaded. Filipino: sa gabi. Low risk, but translator note: this detail anticipates the light/darkness contrast later in the same passage.
ῥαββί (rabbi), translit. rhabbi — transliterated Hebrew/Aramaic honorific, “my great one/my teacher.” Filipino: Rabbi (retained as transliteration, established Filipino Bible practice). Low risk.
διδάσκαλος (didaskalos), translit. didaskalos — literal “teacher, instructor.” Filipino: guro/tagapagturo. Low risk.
σημεῖα (sēmeia), translit. sēmeia (pl. of sēmeion) — literal “signs, marks.” Semantic range: in John, not generic wonders but revelatory acts pointing to Jesus’s identity as the Christ (cf. John 20:30-31). English variants: signs, miracles, miraculous signs. Contextual meaning: Nicodemus recognizes the signs point to divine origin (“no one can do these signs unless God is with him”) but has not yet grasped who Jesus is. Filipino: mga tanda — High risk. Do not render as himala (“miracle”) without qualification; himala in Filipino folk-Catholic usage carries strong associations with miraculous images, apparitions, and localized devotional shrines (e.g., a weeping or bleeding statue). John’s sēmeia are Christ-revealing acts pointing to his identity, not free-floating wonders validating an image or shrine. Tanda (“sign, marker pointing to something beyond itself”) better preserves the revelatory, Christ-centered function.

John 3:3

ἀμὴν ἀμὴν λέγω σοι (amēn amēn legō soi) — “truly, truly I say to you,” a solemn double asseveration unique to John’s Gospel marking a weighty pronouncement. Filipino: Katotohanang sinasabi ko sa iyo (established Filipino Bible formula). Low risk structurally, but High doctrinal weight — signals what follows is an authoritative, non-negotiable declaration.
γεννηθῇ ἄνωθεν (gennēthē anōthen), translit. gennēthē anōthen — literal “be born from above / be born again.” ἄνωθεν (anōthen) carries a genuine double sense in Koine Greek: (a) “again, a second time” and (b) “from above, from a higher source.” This ambiguity is the engine of Nicodemus’s confusion in v.4 (he hears only “again,” in the sense of physical repetition) while John’s narrative intends both senses simultaneously — a birth that is both a second birth and a birth originating from heaven, from God. English variants: “born again,” “born anew,” “born from above.” Critical risk for Filipino. Standard Filipino Bible rendering is ipinanganak na muli (“born again/anew”), which captures sense (a) but risks losing sense (b) entirely. A translator note is required: “ipinanganak na muli” must be taught alongside its mula sa Diyos/mula sa itaas origin so the doctrine is not reduced to a moral second chance, self-reformation, or a repeatable emotional experience, but is understood as a birth originating in God’s own sovereign, Spirit-wrought act (cf. John 1:13, “not of blood nor of the will of the flesh… but of God”). This must also be kept doctrinally distinct from folk-Catholic sacramental regeneration, where infant baptism alone is popularly held to accomplish spiritual rebirth apart from later personal faith.
βασιλείαν τοῦ θεοῦ (basileian tou theou), translit. basileia tou theou — reuse baseline term Kaharian ng Diyos (established, Medium risk per baseline). Contextual note: entrance into God’s Kingdom is conditioned on the new birth, not physical descent (cf. 3:5-6) or religious pedigree (cf. Nicodemus’s own status as “teacher of Israel”).

John 3:4

γέρων (gerōn), translit. gerōn — “old man.” Filipino: matandang tao. Low risk; underscores Nicodemus’s literalistic misunderstanding.
κοιλίαν τῆς μητρὸς (koilian tēs mētros), translit. koilia — “womb.” Filipino: sinapupunan. Low risk; Nicodemus’s question is a rhetorical foil demonstrating that the new birth cannot be a repeat of ordinary human biological birth.

John 3:5

γεννηθῇ ἐξ ὕδατος καὶ πνεύματος (gennēthē ex hydatos kai pneumatos) — “be born of water and spirit/Spirit.” Critical risk term-cluster. Interpretive options debated across Christian traditions include: (a) water = literal baptism + Spirit = regeneration (sacramental reading); (b) water = the Spirit’s cleansing work itself, in poetic parallel (a single Spirit-wrought birth described two ways, echoing Ezekiel 36:25-27); (c) water = natural birth, Spirit = supernatural birth (paired with v.6’s flesh/Spirit contrast). Filipino rendering: ipinanganak sa tubig at Espiritu. Mandatory teaching/translator note required: this Language Package follows reading (b), consistent with Romans’s baseline framing of kaligtasan (salvation) as received by faith rather than mechanically secured through ritual performance — the phrase must not be taught as teaching that the physical rite of baptism itself regenerates a person apart from Spirit-given faith. This is the single highest-risk phrase in the core passage for a majority-Catholic destination culture, given the strength and prevalence of infant-baptism sacramental-regeneration teaching in Filipino Catholic catechesis.
πνεῦμα (pneuma), translit. pneuma — see fuller treatment at v.8 below; here rendered Espiritu (capitalized, referring to the Holy Spirit, per established Espiritu Santo baseline term). High risk if left lower-case/ambiguous with “spirit” in a generic sense.

John 3:6

σάρξ (sarx), translit. sarx — literal “flesh, meat.” Semantic range in John/Paul: (a) physical body/human nature generally (neutral), (b) fallen human nature as source of merely natural, God-excluding life (as here, contrasted with Spirit-given life). English variants: flesh, human nature, physical body. Filipino: laman. Medium risk: must be understood in this verse as “what is merely and only human/natural” (unable to produce spiritual life), not as a statement that the physical body itself is evil or that physical/bodily life is inherently sinful — a misreading that would collide with John’s high view of the Incarnation (1:14, the Word became laman, using the very same word positively).
πνεῦμα (pneuma) — see v.8.

John 3:7

γεννηθῆναι ἄνωθεν (gennēthēnai anōthen) — repetition of the v.3 term; same Critical risk profile and same required teaching note.
θαυμάζω (thaumazō), translit. thaumazō — “marvel, be astonished.” Filipino: magtaka. Low risk.

John 3:8

πνεῦμα (pneuma), translit. pneuma — literal “wind, breath, spirit.” This is the passage’s central wordplay: the same Greek word means both “wind” (the physical phenomenon Jesus points to: “the wind blows where it wishes”) and “Spirit” (the divine Person who regenerates). English variants: wind, breath, spirit, Spirit. High risk for Filipino: Filipino requires two separate lexical items — hangin (wind) and Espiritu (Spirit, per baseline Espiritu Santo) — so the single-word wordplay that makes Jesus’s illustration work in Greek (the Spirit is as sovereign, unseen, and uncontrollable as the wind) cannot be reproduced directly. Translator note required: retain the illustrative logic explicitly (e.g., render the comparison clearly as an analogy — “Ang hangin ay humihip kung saan ito nais… gayon din ang bawat ipinanganak sa Espiritu” — “Even so is everyone born of the Spirit”) so the analogy’s force is not lost even though the pun itself cannot survive translation.

John 3:9-10

διδάσκαλος τοῦ Ἰσραήλ (didaskalos tou Israēl), translit. — “teacher of Israel.” Filipino: guro ng Israel (reusing baseline Israel). Contextual meaning: heightens the irony — Israel’s own recognized teacher fails to grasp what should be intelligible from the Hebrew Scriptures (cf. Ezekiel 36; Numbers 21, cited in v.14). Low/Medium risk; mainly requires the OT-background teaching note already flagged in baseline for Davidic/messianic terms.

John 3:11

μαρτυρίαν (martyrian), translit. martyria — literal “testimony, witness.” Semantic range: legal/eyewitness testimony; in John, a major structural motif (John the Baptist’s testimony, the Father’s testimony, the Spirit’s testimony, the works’ testimony). Filipino: patotoo. Medium risk — should retain the sense of authoritative eyewitness declaration, not casual personal opinion or anecdote.
οἴδαμεν / ἑωράκαμεν (oidamen/heōrakamen) — “we know / we have seen” — first-person plural of direct, personal, eyewitness knowledge. Filipino: nalalaman / nakita namin. Low risk.

John 3:12

ἐπίγεια (epigeia), translit. epigeia — “earthly things.” Filipino: mga bagay na panlupa. Low risk.
ἐπουράνια (epourania), translit. epourania — “heavenly things.” Filipino: mga bagay na pangkalangitan/panlangit. Low risk. Contextual meaning: if Nicodemus cannot grasp the “earthly” analogy of the new birth (wind/human birth), he certainly cannot grasp the fuller “heavenly” realities Jesus is about to disclose (his heavenly origin and the cross).

John 3:13

υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), translit. huios tou anthrōpou — literal “son of the man/of man.” A Danielic (Dan 7:13-14) messianic self-designation combining true humanity with divine, heavenly authority to judge and reign. English variants: Son of Man. Filipino: Anak ng Tao (established Filipino Bible term). High risk: must not be flattened to a mere synonym for “a human being” — it is Jesus’s preferred self-title carrying both humility (true human nature) and hidden divine authority, directly relevant to the Deity/Pre-existence of Christ doctrine.
ἀναβέβηκεν (anabebēken) / καταβὰς ἐκ τοῦ οὐρανοῦ (katabas ek tou ouranou) — “has ascended” / “who descended from heaven.” Contextual meaning: a direct pre-existence claim — the Son of Man’s heavenly origin precedes his earthly appearance. Filipino: umakyat sa langit / nanaog/bumaba mula sa langit. High risk: this is a load-bearing pre-existence/deity claim (paired with John 1:1-14) and must be rendered so the descent is unambiguous — not read as merely visionary or symbolic language, and not diluted into the language used for angelic visitations.

John 3:14

ὄφιν (ophin), translit. ophis/ophin — “serpent.” Filipino: ahas. Typological reference to Numbers 21:4-9 (the bronze serpent). Medium risk; requires the OT-background teaching note so the typology (a cursed object lifted up, that those who look upon it in faith are healed) is not lost on readers unfamiliar with the Numbers narrative.
ὑψωθῆναι (hypsōthēnai), translit. hypsōthēnai, from hypsoō — literal “to be lifted up, raised high, exalted.” Semantic range in John: a deliberate double meaning — the physical lifting up of Jesus on the cross AND his exaltation/glorification (cf. John 12:32-34, explicitly tied to the kind of death he would die). English variants: lifted up, exalted, raised up. High risk for Filipino: standard rendering itataas/ilagay sa mataas conveys the physical elevation but risks losing the simultaneous glorification sense unless a translator/teaching note preserves it — Filipino readers should be taught that the cross itself, not merely the resurrection or ascension, is presented here as an exaltation.

John 3:15

πιστεύων (pisteuōn), translit. present participle of pisteuō — “believing, the one who believes.” Reuses the semantic root of baseline pananampalataya (faith). Filipino verb rendering: ang sumasampalataya. Medium risk (per baseline faith entry): the object of belief (“in him,” i.e., the lifted-up Son of Man) must remain explicit — this is not generic religious belief but personal trust directed at Christ specifically.
ζωὴν αἰώνιον (zōēn aiōnion), translit. zōē aiōnios — literal “life eternal/age-lasting life.” Semantic range: not merely unending duration but a distinct quality of life — the life of the age to come, God’s own life, entered into now and continuing forever (cf. John 17:3, “this is eternal life, that they know you”). English variants: eternal life, everlasting life, life of the age to come. Filipino: buhay na walang hanggan. Critical risk: must be taught with both dimensions intact — present-tense relational life with God received now by faith, and unending future duration — so it is not reduced merely to “going to heaven when you die” as a future reward mechanically secured by religious performance, a risk directly parallel to baseline’s Critical flag on kaligtasan (salvation).

John 3:16

οὕτως (houtōs), translit. houtōs — “in this way, thus,” here intensified: “for God loved the world in this way/to this degree.” Filipino: gayon (as in the classic Filipino rendering “Gayon na lamang ang pag-ibig ng Diyos…”). Low structural risk, but High doctrinal weight — it signals a measure/manner of love demonstrated concretely in the sending of the Son, not a vague sentiment.
ἠγάπησεν (ēgapēsen), aorist of ἀγαπάω (agapaō), translit. agapaō — literal “to love” with a semantic range emphasizing deliberate, willed, self-giving love (distinct from erōs, romantic/desiring love, and often distinguished from phileō, affectionate/friendship love, though the two overlap in Koine usage — see John 21 note below). English variants: love, loved. Filipino: umibig / pag-ibig. High risk: Filipino pag-ibig in everyday usage strongly connotes romantic love; a teaching note is required distinguishing God’s agapē here — sacrificial, purposive, directed even toward a rebellious world — from romantic or merely emotional affection, so the verse is not sentimentalized.
κόσμον (kosmon), translit. kosmos — literal “world, ordered system, universe.” Semantic range in John: (a) the created physical world, (b) humanity in general, (c) the fallen human order organized in opposition to God (frequent in John 15-17). Here in 3:16 sense (b), with the shadow of (c) present (God loves a world that is, elsewhere in John, characterized as hostile to him). English variants: world, humanity, mankind, the world-system. Filipino: sanlibutan (the classic, most widely memorized Filipino rendering of this verse: “Gayon na lamang ang pag-ibig ng Diyos sa sanlibutan…”; mundo/daigdig are acceptable secondary variants used in some modern Filipino translations). High risk: the term’s referent shifts across John (object of God’s love here; source of hatred toward believers in 15:18-19; the ruler/prince of “this world” in 12:31, 14:30, 16:11) and each occurrence must be checked for which sense is active — a single flattened rendering across all occurrences risks either universalizing salvation without qualification or losing God’s love for fallen humanity as its stated ground.
μονογενῆ (monogenē), accusative of μονογενής (monogenēs), translit. monogenēs — literal “one of a kind, only one of its kind”; traditionally “only-begotten,” though modern lexicography favors “unique, one-and-only” over an etymological (falsely construed) “begotten” sense. Semantic range: exclusively used in John’s Gospel and 1 John of Jesus’s unique, one-of-a-kind Sonship (1:14, 1:18, 3:16, 3:18; also Hebrews 11:17 of Isaac). English variants: only begotten, one and only, unique. Filipino: bugtong (established Filipino Bible term, “bugtong na Anak,” the “only/sole Son” — culturally resonant, since bugtong is the ordinary Filipino word for an only child). Critical risk: must be taught as expressing Christ’s utterly unique, unrepeatable divine Sonship, not merely “favorite” or “special” among other children/spiritual sons — this directly undergirds the Deity of Christ doctrine and must not be diluted by devotional patterns that place other figures (Mary, particular saints) in functionally comparable mediating roles.
ἀπόλλυμι (apollytai), present of ἀπόλλυμι (apollymi), translit. apollymi — literal “to perish, be destroyed, be lost.” Semantic range: physical death, ruin, or (as here, paired against eternal life) eternal loss/separation from God, not merely biological death. Filipino: mapahamak. Medium risk: should retain the sense of ultimate, eternal ruin as the counterpart to eternal life, not be softened to a merely temporal “get lost” or “suffer loss.”

John 3:17

ἀπέστειλεν (apesteilen), aorist of ἀποστέλλω (apostellō), translit. apostellō — literal “to send out, dispatch with a commission” (root of apostolos, reusing baseline apostol). Contextual meaning: the Father’s sending of the Son is itself the loving act described in v.16; John’s Gospel repeatedly frames Jesus as “the one sent” by the Father, grounding both his authority and his obedience. Filipino: isinugo. High risk: preserve the commissioned, purposive sense (a mission with a specific saving purpose) rather than a neutral “went” or “came.”
κρίνῃ (krinē), subjunctive of κρίνω (krinō) — see v.18 below.
σωθῇ (sōthē), subjunctive passive of σῴζω (sōzō), translit. sōzō — reuses the root of baseline kaligtasan (salvation, Critical risk). Filipino verb: maligtas. Critical risk, per baseline: must be taught as deliverance received through the Son’s mission and personal faith, not a status mechanically conferred by ritual observance.

John 3:18

κέκριται (kekritai), perfect passive of κρίνω (krinō), translit. krinō — literal “to judge, decide, separate”; the perfect tense here signals a settled, already-accomplished state: “has already been judged/condemned.” Semantic range: (a) neutral discernment/decision, (b) forensic condemnation (the sense active here and throughout this passage). English variants: judge, condemn, sentence. Filipino: nahatulan na (from hatulan). High risk: the tense matters theologically — unbelief already stands under judgment now, prior to any final future assize; a flattened present-tense or future-only rendering would lose this “already” dimension, closely tied to the doctrine of Judgment and Belief/Unbelief.
μὴ πιστεύων (mē pisteuōn) — “the one not believing.” Same root as v.15; Filipino ang hindi sumasampalataya. Medium/High risk per faith entry, since the passage’s entire logic turns on the presence or absence of this single verb’s object (trust in the Son).
μονογενοῦς υἱοῦ τοῦ θεοῦ (monogenous huiou tou theou) — “the only/one-and-only Son of God” — repetition and intensification of the v.16 monogenēs term, now explicitly combined with υἱοῦ τοῦ θεοῦ, reusing baseline Anak ng Diyos (established, High risk). Combined Critical risk given the doctrinal weight of both terms together.

John 3:19

κρίσις (krisis), translit. krisis — the noun form of the v.18 krinō root; literal “judgment, decision, verdict.” Filipino: paghuhukom. High risk, same profile as v.18’s krinō.
φῶς (phōs), translit. phōs — literal “light.” Semantic range in John: physical light, but pervasively also revelatory/moral metaphor — God’s self-revelation in Christ, moral purity, truth made visible (cf. 1:4-9, 8:12, 9:5, 12:35-36). English variants: light. Filipino: liwanag. Medium risk: must retain the moral-revelatory sense (Christ himself as the light exposing deeds) rather than being read as a purely devotional or decorative image (note: Filipino popular piety associates light strongly with candle-lighting devotions before images and saints; the teaching point here is that Christ himself, not a votive practice, is the light that exposes and saves).
σκότος (skotos), translit. skotos — literal “darkness.” Semantic range: physical darkness, but in John consistently moral/spiritual — alienation from God, hidden evil, unbelief (cf. 1:5, 12:35, 12:46). Filipino: kadiliman. Medium risk, paired directly with phōs above.
πονηρὰ (ponēra), translit. ponēros/ponēra — literal “evil, wicked, worthless.” Filipino: masama. Low/Medium risk.

John 3:20

φαῦλα (phaula), translit. phaulos/phaula — literal “worthless, base, evil (deeds).” Near-synonym to v.19’s ponēra; Filipino: masamang gawa. Low risk.
μισεῖ τὸ φῶς (misei to phōs) — “hates the light.” Contextual meaning: moral aversion to exposure, not intellectual disbelief alone — a person’s ethical orientation determines their response to Christ’s revealing light. Filipino: kinasusuklaman ang liwanag. Medium risk.

John 3:21

ἀλήθειαν (alētheian), translit. alētheia — literal “truth, that which is real/reliable, not hidden.” Semantic range in John: not merely factual accuracy but reality itself as disclosed by God, ultimately embodied in Christ (14:6). English variants: truth. Filipino: katotohanan. Medium risk: John’s use is more ontological/revelatory than merely propositional — worth flagging for teaching, though the term itself is not culturally contested in Filipino.
ποιῶν τὴν ἀλήθειαν (poiōn tēn alētheian) — literally “doing the truth,” a Hebraic idiom meaning to act faithfully/uprightly, i.e., in accordance with God. Filipino: gumagawa ng katotohanan or more naturally namumuhay sa katotohanan. Medium risk — literal word-for-word rendering (“doing the truth”) sounds unnatural in Filipino; the idiom’s meaning (a life lived in reliance on and conformity to God) must be preserved over literal wording, per this Language Package’s idiom-handling rule.
πεφωτισμένα (pephōtismena), perfect passive of φωτίζω (phōtizō) — literal “having been made light/illuminated,” describing works “wrought in God,” i.e., done in evident dependence on and openness to God, in contrast to the light-hating darkness of v.19-20. Filipino: ginawa sa Diyos / hayag na gawa sa Diyos. Medium risk.

PART 2 — FULL-BOOK CHAPTER-BY-CHAPTER SURVEY

Chapter 1 — The Word, the Witness, and the Incarnation

λόγος (logos), translit. logos — literal “word, speech, reasoned account, discourse.” Semantic range: ordinary “word/speech”; in Greek philosophy, the rational ordering principle of the universe; in John’s Prologue (1:1-18), a title for the eternal, personal, divine Word who was “with God” and “was God” and “became flesh.” English variants: the Word, the Logos. Filipino: ang Salita (established Filipino Bible term, “Sa pasimula ay ang Salita…”). Critical risk: this is the Gospel’s foundational deity/pre-existence claim; must be capitalized and rendered as a personal divine title, never softened to an impersonal “message” or “reason/principle,” and must retain the three-fold claim of 1:1 — pre-existence (“in the beginning”), distinct personhood (“with God”), and full deity (“was God”) — without collapsing any one clause into the others.
μονογενής (monogenēs) — see full treatment at 3:16 above; occurs at 1:14 (“the glory as of the only Son from the Father”) and 1:18 (“the only God/only Son, who is at the Father’s side”). Same Critical risk profile.
ὁ λόγος σὰρξ ἐγένετο (ho logos sarx egeneto), 1:14 — “the Word became flesh.” This is the direct scriptural ground of the incarnation doctrine already fixed in baseline as pagkakatawang-tao (High/Critical risk per baseline registry). Reuse exactly. Note the same sarx (“flesh”) used positively here that was used negatively in 3:6 — a translator/teaching note should clarify that sarx is not inherently evil; John affirms the Word genuinely and fully took on true, full humanity.
χάρις καὶ ἀλήθεια (charis kai alētheia), 1:14, 1:17 — “grace and truth.” Reuses baseline biyaya (grace, High risk) + this chapter’s katotohanan (truth, Medium risk). Contextual meaning: echoes the OT covenant formula “steadfast love and faithfulness” (Exodus 34:6), presenting Christ as the full embodiment of God’s covenant character.
φῶς / σκότος (phōs/skotos), 1:4-9 — light/darkness, treated fully at 3:19-20 above; introduced here as a cosmic, not merely moral-individual, contrast (light shining in darkness, unable to be overcome/comprehended by it).
μαρτυρία / μαρτυρέω (martyria/martyreō), 1:7-8, 1:15, 1:19-34 — witness/testify, treated at 3:11 above; introduced here as John the Baptist’s defining role (he is a witness, explicitly “not the light”).
ἀμνὸς τοῦ θεοῦ (amnos tou theou), 1:29, 1:36 — “Lamb of God.” Literal: sacrificial lamb belonging to/from God. Semantic range: evokes the Passover lamb (Exodus 12) and the suffering servant led like a lamb to slaughter (Isaiah 53:7). English variants: Lamb of God. Filipino: Kordero ng Diyos (established Filipino Bible rendering). High risk: must retain the substitutionary, sacrificial sense (directly grounding the Christ’s Substitutionary Death doctrine) and not be flattened to a generic gentleness/innocence symbol.
Μεσσίας (Messias) / Χριστός (Christos), 1:41 — reuse baseline Mesiyas and transliteration standard Kristo. Contextual note: 1:41 explicitly glosses the Hebrew/Aramaic Messias with the Greek Christos, making the equivalence explicit for Greek readers — a useful cross-reference anchor for teaching the OT-rooted messianic doctrine.
υἱὸς τοῦ θεοῦ (huios tou theou), 1:34, 1:49 — reuse baseline Anak ng Diyos (High risk).
βασιλεὺς τοῦ Ἰσραήλ (basileus tou Israēl), 1:49 — “King of Israel.” Filipino: Hari ng Israel, reusing baseline Israel. Medium risk; anticipates the kingship theme resolved in ch. 18-19.
ῥαββί (rabbi), 1:38, 1:49 — see 3:2 above.
ἀκολουθέω (akoloutheō), 1:37-43 — “to follow.” Filipino: sumunod. Low risk; introduces the discipleship-following motif used throughout the book (culminating in 21:19, 21:22).

Chapter 2 — Signs and the Temple

σημεῖον (sēmeion), 2:11, 2:18, 2:23 — see full treatment at 3:2 above. First occurrence (2:11, water to wine) explicitly called the “beginning of signs,” establishing the pattern the whole Gospel will follow. Same High risk (avoid himala).
δόξα (doxa), 2:11 — reuse baseline kaluwalhatian (glory, High risk). Contextual note: the sign “manifested his glory,” tying the sign-doctrine directly to the deity/glory doctrine.
ναός (naos), 2:19-21 — “temple, sanctuary” (specifically the inner shrine, distinct from hieron, the wider temple precinct). Filipino: templo. Contextual meaning: Jesus’s cryptic statement “destroy this temple” is reinterpreted by John as referring to “the temple of his body” — a resurrection prediction embedded in temple imagery. Medium/High risk: the wordplay (physical temple / Christ’s body as the true temple) should be preserved with a translator note, since it anticipates both the crucifixion/resurrection doctrine and (later in the NT) the church-as-temple motif.
ζῆλος (zēlos), 2:17 — “zeal.” Filipino: sigasig/kasigasigan. Low risk.
No new terms beyond those above; ἀμὴν formula and πιστεύω (believe, 2:11, 2:23) reuse terms already fully treated at 3:3 and 3:15.

(Chapter 3 is the core passage; see Part 1 above for full verse-by-verse treatment.)

Chapter 4 — Living Water and True Worship

ὕδωρ ζῶν (hydōr zōn), 4:10-14 — “living water.” Literal: flowing/spring water (as opposed to stagnant well water), used metaphorically for the Spirit-given life Jesus offers. English variants: living water. Filipino: buhay na tubig. Medium risk: the metaphor of flowing/spring water is not native to Filipino idiom in the same way; a brief clarifying note that this is water which continually satisfies rather than a single-instance provision helps preserve the force of Jesus’s contrast with Jacob’s well.
προσκυνέω (proskyneō), 4:20-24 — “to worship, prostrate oneself before.” Semantic range: reverential worship, often with a posture of bowing/prostration; here contrasted with place-bound worship (Jerusalem vs. Samaria) in favor of worship “in spirit and truth.” Filipino: sumamba. Medium risk: important teaching point given the Filipino context’s strong attachment to place-specific and image-specific devotional practice (particular shrines, images, feast-day pilgrimages) — Jesus’s statement relocates true worship away from any specific geographic or ritual site to a Spirit-enabled, truth-grounded relationship with the Father.
πνεῦμα καὶ ἀλήθεια (pneuma kai alētheia), 4:24 — “spirit and truth.” Reuses this chapter’s Espiritu and this book’s katotohanan. High risk in combination, tied to the worship-location teaching point above.
θερισμός (therismos), 4:35 — “harvest.” Filipino: pag-ani. Low risk; standard mission/evangelism metaphor (cf. baseline misyon, Medium risk).
Μεσσίας/Χριστός, 4:25-29 — reuse established terms.

Chapter 5 — Equality with the Father and the Two Resurrections

ἴσος τῷ θεῷ (isos tō theō), 5:18 — “equal to/with God.” Direct deity claim (the Jewish leaders’ own inference from Jesus calling God “my Father”). Filipino: kapantay ng Diyos. Critical risk: this must be preserved as a genuine deity claim John endorses through the narrative, not softened into a claim of mere close relationship or honorary status.
τιμᾷ τὸν υἱὸν καθὼς τιμᾷ τὸν πατέρα (5:23) — “honor the Son just as [they] honor the Father.” Directly grounds the Unity of the Father and the Son doctrine. Filipino: igalang ang Anak gaya ng pagigalang sa Ama. Critical risk: equal honor due to the Son is a deity claim, not a lesser derivative honor.
ἀνάστασις ζωῆς / ἀνάστασις κρίσεως (anastasis zōēs / anastasis kriseōs), 5:29 — “resurrection of life” / “resurrection of judgment/condemnation.” Reuses baseline pagkabuhay na mag-uli (resurrection, Medium risk) combined with this book’s buhay na walang hanggan-adjacent life-vocabulary and paghuhukom (judgment). High risk in combination: teaches a final, bodily, two-destiny resurrection (of the just and unjust alike), which must not be diluted into a single universal resurrection without differentiated outcome.
μαρτυρία (martyria), 5:31-39 — reuse; here structured as a fourfold witness (John the Baptist, the Father, the works, the Scriptures) to Christ’s identity.

Chapter 6 — Bread of Life, Eating Christ’s Flesh, and Effectual Drawing

ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς (egō eimi ho artos tēs zōēs), 6:35, 6:48, 6:51 — “I am the bread of life.” First of the seven formal “I am + predicate” statements (see the dedicated cross-chapter table below). Filipino: Ako ang tinapay ng buhay. High risk: the definite article (“the,” not “a”) must be preserved — an exclusive claim to be the unique, sufficient source of spiritual sustenance, echoing manna (Exodus 16) as a fulfilled type.
ἐγώ εἰμι (egō eimi) absolute, 6:20 — “It is I” / “I am,” spoken while walking on water, without a stated predicate. See fuller treatment of the absolute egō eimi formula at 8:58 below. Here, Medium/High risk (a milder self-identification instance compared to the fuller theophanic uses later in the book), but worth flagging as part of the same pattern.
ἕλκω (helkō), 6:44 — “to draw, drag, pull.” Literal: to physically drag or pull toward oneself (used elsewhere of dragging a net, drawing a sword). Contextual meaning: “No one can come to me unless the Father who sent me draws him” — describes the Father’s sovereign, effectual initiative in bringing a person to faith in Christ. English variants: draw, attract, compel. Filipino: akitin / ilapit / ihatid. High risk: this term is closely related to the Divine Calling / Effectual Calling doctrine already flagged in baseline (see baseline election/pagkahirang, Medium/High risk, “not swerte/kapalaran”). A teaching note should connect this “drawing” to God’s sovereign initiative in salvation, distinguished from human self-generated religious effort, while avoiding language suggesting coercion against the will.
φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα (6:53-56) — “eat the flesh of the Son of Man and drink his blood.” Literal: as stated. Semantic range: John himself provides the interpretive key at 6:63 (“It is the Spirit who gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life”) — signaling this is a vivid figure for wholehearted, ongoing personal reception of and dependence on Christ’s saving death, appropriated by faith, not primarily a reference to a physical ritual meal (though later Christian tradition connects it typologically to the Lord’s Supper). Filipino: kumain ng laman… uminom ng dugo. Critical risk, and the single most Catholic-collision-prone passage in this chapter for the Filipino destination culture: Filipino Catholic catechesis holds a strong doctrine of the Real Presence/transubstantiation in the Eucharist, in which the consecrated bread and wine are believed to become, in substance, Christ’s actual body and blood. A mandatory teaching/translator note is required distinguishing this Language Package’s contextual reading (spiritual, faith-appropriated reception of Christ himself, per 6:63) from a claim that this verse alone settles or requires belief in a specific sacramental metaphysics — the text itself, immediately following, warns against a merely literal/physical construal (“the flesh is of no avail”).
γογγύζω (gongyzō), 6:41, 6:43, 6:61 — “to grumble, murmur.” Filipino: magbulung-bulungan. Low risk; echoes Israel’s wilderness grumbling (Exodus 16-17), reinforcing the manna typology.

Chapter 7 — Living Water and the Spirit Not Yet Given

ὕδωρ ζῶν (hydōr zōn), 7:37-39 — reuse from ch.4; here explicitly identified by the narrator as a figure for the Spirit, “which believers in him were later to receive,” with the note that “the Spirit had not yet been given” because Jesus was not yet glorified. Filipino: reuse buhay na tubig. High risk in this occurrence specifically: the phrase ties the giving of the Spirit directly to Christ’s glorification (death/resurrection/ascension) — an important sequencing point for the Holy Spirit as Counselor doctrine, which should not be collapsed into an undifferentiated “the Spirit has always been fully given in this way.”
No other new load-bearing terms; σχίσμα (schisma) (7:43, division among the crowd over Jesus’s identity) is a narrative detail, not a technical doctrinal term, and is set aside here as Low risk.

Chapter 8 — Light of the World, Truth and Freedom, and the Absolute “I Am”

ἐγώ εἰμι τὸ φῶς τοῦ κόσμου (egō eimi to phōs tou kosmou), 8:12 — “I am the light of the world.” Second of the seven “I am” statements. Filipino: Ako ang liwanag ng sanlibutan. High risk: same exclusivity-preservation concern as 6:35; must retain “the,” and connects directly to the light/darkness theology of 1:4-9 and 3:19-21.
ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς (hē alētheia eleutherōsei hymas), 8:32 — “the truth will set you free.” Filipino: ang katotohanan ang magpapalaya sa inyo. Medium risk; contextual meaning is freedom from bondage to sin (v.34), not merely intellectual enlightenment or political liberty.
δοῦλος / ἐλεύθερος (doulos/eleutheros), 8:32-36 — “slave/free.” Filipino: alipin / malaya. Medium risk; used to describe bondage to sin versus true freedom given by the Son.
πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί (prin Abraam genesthai egō eimi), 8:58 — “before Abraham was, I am.” The clearest instance in John of the absolute egō eimi formula — a bare “I am” without a grammatical predicate, deliberately echoing the divine self-identification of Exodus 3:14 LXX (“I AM WHO I AM”) and Isaiah 43:10-13 LXX. English variants: “I am,” “I AM.” Filipino: standard Filipino Bible rendering follows the awkward-but-necessary “…ako na” or the fuller “Bago pa ipanganak si Abraham, ako na”, sometimes rendered with emphatic capitalization “AKO NA” to flag the divine-name echo for the reader. Critical risk: this is arguably the single strongest explicit deity/pre-existence claim by Jesus in the entire Gospel outside the Prologue; the translation must not be smoothed into ordinary past-tense self-reference (e.g., “I already existed” or “I was already there”), which would strip the deliberate echo of the divine Name and reduce a deity claim to a mere chronological one. A translator note distinguishing this absolute “I am” from the seven predicated “I am X” statements is required.

No new load-bearing theological-vocabulary terms beyond those already treated (σημεῖον/sign in 9:16; ἁμαρτία/sin, reuse baseline kasalanan, Medium risk, 9:2-3, 9:34, in the disciples’ mistaken assumption that suffering is always direct, individual divine punishment — an important teaching point contrasted with Jesus’s answer; πιστεύω/believe and προσκυνέω/worship, both reused, culminating in the healed man’s worship of Jesus at 9:38). Chapter 9 is flagged as reviewed: it deepens (via narrative) the sign, sin, light/darkness, and belief/worship doctrines already carried by terms fixed in earlier chapters rather than introducing new theological vocabulary.

Chapter 10 — The Good Shepherd, the Door, and Oneness with the Father

ἐγώ εἰμι ἡ θύρα (egō eimi hē thyra), 10:7, 10:9 — “I am the door/gate.” Third “I am” statement. Filipino: Ako ang pintuan. High risk; exclusive-access claim (“I am the door; anyone who enters through me will be saved”) tied directly to the salvation doctrine — must retain exclusivity, not read as one of several available entry points.
ἐγώ εἰμι ὁ ποιμὴν ὁ καλός (egō eimi ho poimēn ho kalos), 10:11, 10:14 — “I am the good shepherd.” Fourth “I am” statement. Filipino: Ako ang mabuting Pastol. High risk: must retain both the personal, relational care (“knows his own sheep”) and the substitutionary self-sacrifice (“lays down his life for the sheep”) — directly grounding the Christ’s Substitutionary Death doctrine, not merely a generic leadership metaphor.
τίθημι τὴν ψυχήν μου (tithēmi tēn psychēn mou), 10:11, 10:15, 10:17-18 — “I lay down my life/soul.” Filipino: ibinibigay ko ang aking buhay. High risk: must be rendered as a voluntary, purposeful self-giving (“I lay it down of my own accord”), not as something merely done to him — critical for preserving Christ’s active agency in his own substitutionary death.
οὐδεὶς ἁρπάσει αὐτὰ ἐκ τῆς χειρός μου (10:28) — “no one will snatch them out of my hand.” Filipino: walang makasasagpang sa kanila mula sa aking kamay. High risk; directly grounds the Assurance of Salvation doctrine already flagged in baseline (High risk) — must retain the security/permanence sense, not merely present protection.
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (egō kai ho patēr hen esmen), 10:30 — “I and the Father are one.” The clearest single-verse statement of the Unity of the Father and the Son doctrine in the whole Gospel. Filipino: Ako at ang Ama ay isa. Critical risk: the numeral ἕν (hen) is neuter (“one thing/one entity,” not “one person” — grammatically ruling out a simple identity-of-person/modalism reading while affirming essential unity of nature and will). A translator/teaching note is required: this verse must be taught as expressing genuine ontological unity between Father and Son (grounding the deity of Christ and countering any reading that reduces this to mere unity of purpose alone), while also not collapsing the Father and Son into a single undifferentiated person (avoiding modalism) — the two Persons remain distinct throughout John’s Gospel even as they are declared essentially one.

Chapter 11 — Resurrection and the Life; the Raising of Lazarus

ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή (egō eimi hē anastasis kai hē zōē), 11:25 — “I am the resurrection and the life.” Fifth “I am” statement. Reuses baseline pagkabuhay na mag-uli (resurrection) combined with this book’s life-vocabulary. Filipino: Ako ang muling pagkabuhay at ang buhay. Critical risk: Jesus does not merely predict or perform a resurrection here — he identifies himself as its very source and embodiment; the statement must be preserved as a direct deity/life-giving claim, and the raising of Lazarus that follows functions narratively as a sēmeion (sign) validating it, not as an isolated miracle story.
δόξα τοῦ θεοῦ (doxa tou theou), 11:4, 11:40 — reuse baseline kaluwalhatian; contextual note that this sign is explicitly framed as being “for the glory of God,” tying the sign doctrine and the glory doctrine together at this narrative climax.

Chapter 12 — The Hour of Glorification and the Dying Seed

ἡ ὥρα (hē hōra), 12:23, 12:27 — “the hour.” Not a lexical term needing risk-tiering on its own, but a major Johannine literary-theological marker: earlier chapters repeatedly note Jesus’s “hour” had “not yet come” (2:4, 7:30, 8:20); here, for the first time, Jesus declares “the hour has come.” Filipino: ang oras. Low lexical risk, but High narrative-theological weight: this marks the definitive turn toward the passion narrative and should be taught as such.
δοξάζω (doxazō), 12:23, 12:28 — “to glorify.” Verb form reusing baseline kaluwalhatian’s root. Filipino: luwalhatiin/dakilain. Contextual meaning: Jesus’s glorification is explicitly identified with his impending death, a paradox central to Johannine theology (glory revealed through the cross, not despite it).
κόκκος τοῦ σίτου (kokkos tou sitou), 12:24 — “grain of wheat.” Filipino: butil ng trigo. Low/Medium risk; the metaphor (a seed must die to bear fruit) directly illustrates the necessity and fruitfulness of Christ’s substitutionary death, and by extension, the pattern of self-giving discipleship.
κρίσις τοῦ κόσμου τούτου (krisis tou kosmou toutou), 12:31 — “the judgment of this world.” Reuse this book’s paghuhukom and sanlibutan; contextual meaning: the cross is presented as the decisive turning point in a cosmic judgment, in which “the ruler of this world” (Satan) is cast out — a term worth flagging since it introduces cosmic/spiritual-warfare vocabulary alongside the individual belief/unbelief judgment theme of ch. 3.

Chapter 13 — The New Commandment and Foot-Washing

ἀγαπᾶτε ἀλλήλους (agapate allēlous), 13:34-35 — “love one another.” Reuses this book’s ἀγαπάω/pag-ibig vocabulary (High risk per 3:16 entry). Filipino: mag-ibigan kayo. Contextual meaning: called “a new commandment,” with the standard explicitly set at “as I have loved you” — Christ’s self-giving love (about to be enacted at the cross) becomes the measure of Christian love, not a generic ethic of kindness.
νίπτω (niptō), 13:5-14 — “to wash (feet).” Filipino: hugasan (ang paa). Low lexical risk; the foot-washing itself is a culturally vivid enacted parable of servanthood, worth a teaching note on humble service as the pattern Christ’s followers are to imitate, though not itself a term requiring glossary-level risk-tiering.

Chapter 14 — The Way, the Truth, the Life; the Promised Counselor

ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (egō eimi hē hodos kai hē alētheia kai hē zōē), 14:6 — “I am the way, and the truth, and the life.” Sixth “I am” statement — and the most explicitly exclusive-salvation statement of the seven (“no one comes to the Father except through me”). Filipino: Ako ang daan, ang katotohanan, at ang buhay. Critical risk: must retain the exclusive-access clause in full; this is a core proof-text for the Universal Scope / exclusivity tension already flagged in baseline (High risk, Universal Scope of the Gospel) — the gospel is offered to all without ethnic or social distinction, yet access to the Father is exclusively through Christ; both truths must be held together, not traded off against each other.
παράκλητος (paraklētos), 14:16, 14:26 (also 15:26, 16:7) — literal “one called alongside,” from para (“beside”) + kaleō (“to call”) — an advocate, legal helper, comforter, or intercessory supporter called to one’s side. Semantic range: legal advocate/defense counsel; comforter; helper; the term John applies to the Holy Spirit as “another Paraclete” (implying Jesus himself was the first). English variants: Counselor, Comforter, Advocate, Helper, Paraclete (transliterated). Filipino: Mangaaliw (established historic Filipino Bible rendering, “Comforter”); some modern Filipino translations use Tagapayo (“Counselor/Advisor”) or Katulong (“Helper”). High risk, and requires careful glossary decision for this Language Package: this term must be kept lexically and conceptually distinct from baseline’s pamamagitan (intercession, Critical risk in baseline, associated with the saints’-intercession collision risk). The Holy Spirit’s Paraclete-role in John is the Spirit’s personal, indwelling presence and advocacy on behalf of believers — related to, but not identical with, the intercession vocabulary used of prayer in Romans 8. A translator/teaching note is required distinguishing the Spirit’s Paraclete-ministry (personal indwelling helper and defense-advocate for believers, poured out at Pentecost) from the folk-Catholic practice of seeking saints or Mary as intercessory go-betweens — the doctrinal point of continuity with baseline’s “Critical” framing on intercession is that here too, the text presents a unique divine-Person’s help, not one helper among several available spiritual patrons.
τὸ πνεῦμα τῆς ἀληθείας (to pneuma tēs alētheias), 14:17 (also 15:26, 16:13) — “the Spirit of truth.” Filipino: ang Espiritu ng Katotohanan. High risk: must be preserved as a full title for the Holy Spirit as a distinct divine Person (reusing baseline Espiritu Santo), not as an abstract personification of “truthfulness.”
εἰρήνην ἀφίημι ὑμῖν (eirēnēn aphiēmi hymin), 14:27 — “Peace I leave with you.” Reuses baseline kapayapaan (Medium risk). Contextual note: explicitly distinguished from worldly peace (“not as the world gives”) — should retain this contrast in teaching.
οἰκία τοῦ πατρός μου (oikia tou patros mou), 14:2 — “my Father’s house.” Filipino: tahanan ng aking Ama. Low/Medium risk; eschatological hope language, worth noting alongside baseline’s adoption doctrine (full, secure filial standing extending even to a prepared future dwelling).

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

ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή (egō eimi hē ampelos hē alēthinē), 15:1, 15:5 — “I am the true vine.” Seventh and final “I am” statement. Filipino: Ako ang tunay na puno ng ubas. Medium/High risk: must retain both the exclusivity (“true,” as opposed to Israel as the OT vine that failed to bear fruit, cf. Isaiah 5, Psalm 80) and the organic dependency imagery (branches cannot bear fruit apart from the vine) — directly relevant to teaching abiding faith versus mere external religious affiliation.
μένω (menō), 15:4-10 — “to abide, remain, stay.” Filipino: manatili. Medium risk: this is a key relational-continuance term (abiding in Christ, in his love, in his word) and should be distinguished from merely “staying” in a location — it describes an ongoing, living, faith-sustained union.
καρπός (karpos), 15:2-8, 15:16 — “fruit.” Filipino: bunga. Low/Medium risk; the fruit-bearing metaphor for the visible outcome of abiding faith should not be moralized into a performance-based measure of one’s standing (echoing the same grace-versus-merit caution already present in baseline’s grace entry).
μισεῖ ὑμᾶς ὁ κόσμος (misei hymas ho kosmos), 15:18-19 — “the world hates you.” Reuse sanlibutan; here explicitly sense (c) from the 3:16 entry — the world as a hostile system opposed to Christ and his followers, distinct from the world God loves in 3:16. A cross-reference teaching note distinguishing these two senses of kosmos is recommended at this chapter.

Chapter 16 — The Spirit’s Ministry and Christ’s Victory over the World

ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας (elegxei ton kosmon peri hamartias), 16:8 — “[the Spirit] will convict/expose the world concerning sin.” Literal ἐλέγχω (elegchō): to expose, cross-examine, bring to light, convict (a legal/forensic term, resonant with the Paraclete’s advocate-role from ch.14). Filipino: paalalahanan/patunayan ang sala ng sanlibutan or hikayat ang sanlibutan tungkol sa kasalanan. High risk: this describes the Spirit’s convicting, exposing work leading toward repentance and faith, not a generic feeling of guilt or shame independent of the Spirit’s personal, targeted ministry — an important nuance for the Holy Spirit as Counselor doctrine.
ἐγὼ νενίκηκα τὸν κόσμον (egō nenikēka ton kosmon), 16:33 — “I have overcome the world.” Filipino: Aking dinaig/natalo na ang sanlibutan. Medium/High risk: a triumphant, already-accomplished-tense claim (perfect tense in Greek) preceding the cross itself in narrative time — should be taught as confident anticipation of the victory the cross and resurrection will accomplish, not merely future hope.
λύπη…χαρά (lypē…chara), 16:20-22 — “sorrow…joy,” the childbirth analogy for the disciples’ grief turning to joy at the resurrection. Filipino: kalungkutan…kagalakan. Low risk; narrative-pastoral imagery rather than a technical doctrinal term.

Chapter 17 — The High Priestly Prayer: Glory, Sanctification, and Unity

ζωὴ αἰώνιος (zōē aiōnios), 17:3 — reuse from 3:15-16, here given John’s most explicit definition: “this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” Critical risk, same profile as 3:15: this verse is the strongest textual anchor for teaching eternal life as a present, relational, knowing-God reality (not merely a future destination), and should be cross-referenced with the core passage.
ἁγιάζω (hagiazō), 17:17, 17:19 — “to sanctify, set apart, make holy.” Reuses the root of baseline pagpapabanal/banal (Medium/High risk). Filipino: banalin/ibukod para sa Diyos. Contextual meaning: Jesus prays for the disciples’ sanctification “in truth,” and sanctifies himself on their behalf — worth noting as tying sanctification directly to God’s word/truth rather than ritual purification.
ἵνα ὦσιν ἕν (hina ōsin hen), 17:11, 17:21-23 — “that they may be one.” Filipino: upang sila ay maging isa. High risk: this prayer explicitly grounds the unity Jesus prays for among believers in the model of the Father-Son unity already treated at 10:30 (“just as you, Father, are in me, and I in you”) — a teaching note should distinguish this analogical, Spirit-enabled relational/missional unity among believers from the essential, ontological unity of the Father and Son themselves, so the Trinity-level Unity of Father and Son doctrine is not flattened into a merely human-level unity claim, nor the human unity dismissed as unimportant by contrast.
δόξα (doxa), 17:1, 17:5, 17:22, 17:24 — reuse baseline kaluwalhatian; contextual note that Jesus asks to be glorified “with the glory I had with you before the world existed” (17:5) — an explicit pre-existence and shared-divine-glory claim, reinforcing 1:1-3, 8:58, and 3:13.

Chapter 18 — Arrest, Trial, and “I Am He”

ἐγώ εἰμι (egō eimi) absolute, 18:5-6, 18:8 — “I am he” (lit. “I am”), spoken to the arresting soldiers, who fall backward at the utterance. Same absolute egō eimi formula treated fully at 8:58. Critical risk: the narrative detail of the soldiers falling down is widely read as a deliberate echo of the theophanic weight of the phrase; the translation should not smooth this into a purely mundane self-identification (“it’s me”) stripped of any of the numinous resonance the surrounding narrative detail implies, while also not over-claiming beyond what the immediate context supports — a balanced translator note is recommended.
ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου (18:36) — “my kingdom is not of this world/this world’s system.” Reuses baseline Kaharian ng Diyos-adjacent vocabulary and this book’s sanlibutan (sense (c)). Filipino: ang aking kaharian ay hindi sa mundong ito. Medium risk: should be taught as a claim about the kingdom’s source and character (not derived from worldly political power), not as a claim that Christ’s kingship has no real, present, and future authority over the world — avoiding both an overly political and an overly privatized/otherworldly misreading.

Chapter 19 — Crucifixion, “It Is Finished,” and the Lamb’s Blood

τετέλεσται (tetelestai), 19:30 — perfect passive of τελέω (teleō), “to complete, accomplish, bring to its intended end.” Literal: “it has been finished/accomplished,” with the force of a completed transaction or fulfilled task. English variants: “It is finished,” “It is accomplished,” “It is completed.” Filipino: Naganap na (established Filipino Bible rendering). High risk: must be taught as marking Christ’s atoning work as fully, sufficiently, once-for-all completed on the cross — not merely the end of physical suffering — directly supporting the Christ’s Substitutionary Death doctrine and cautioning against any framing (however unintended) that suggests ongoing sacrificial re-presentation is needed to complete or supplement what Christ accomplished.
βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn), 19:19-22 — “King of the Jews,” the titulus placed on the cross. Filipino: Hari ng mga Judio. Medium risk; narrative irony (a title intended as mockery, affirmed by John as literally true) worth a teaching note.
αἷμα καὶ ὕδωρ (haima kai hydōr), 19:34 — “blood and water,” flowing from the pierced side. Filipino: dugo at tubig. Medium risk; widely connected typologically to the Passover Lamb (cf. 1:29, 19:36’s citation of Exodus 12:46) and (in some traditions) to the sacraments; this Language Package should keep the primary teaching emphasis on the fulfillment of Passover-lamb typology (the once-for-all substitutionary sacrifice) rather than developing sacramental-theology conclusions the text itself does not make explicit.

Chapter 20 — Resurrection, “My Lord and My God,” and the Gospel’s Purpose Statement

ἠγέρθη / ἀνάστασις (ēgerthē/anastasis), 20:1-18 — reuse baseline pagkabuhay na mag-uli (resurrection, Medium risk per baseline). Contextual note: John presents the resurrection as bodily and historically verifiable (the empty tomb, the grave-cloths, physical appearances, Thomas invited to touch), consistent with baseline’s note that this doctrine already carries comparatively low syncretism risk in the Filipino context.
εἰρήνη ὑμῖν (eirēnē hymin), 20:19, 20:21, 20:26 — “Peace be with you.” Reuse baseline kapayapaan.
λάβετε πνεῦμα ἅγιον (labete pneuma hagion), 20:22 — “Receive the Holy Spirit.” Reuse baseline Espiritu Santo (High/Critical risk per baseline). Contextual note: this Johannine “mini-Pentecost” anticipates the fuller outpouring at Acts 2 and should be taught in connection with the Paraclete promises of chs. 14-16, not as a separate or competing account.
ὁ κύριός μου καὶ ὁ θεός μου (ho kyrios mou kai ho theos mou), 20:28 — Thomas’s confession, “My Lord and my God!” Reuses baseline Panginoon (Lord, High risk) and baseline Diyos (God, High/Critical risk). Critical risk in this specific combination: this is the most direct, unambiguous confession of Jesus’s full deity by a named disciple anywhere in the Gospel, placed deliberately at the narrative climax. It must be rendered as a genuine worship-confession directed to Jesus himself (not read as a mere exclamation of surprise, “Oh my God!” in a diluted colloquial sense) — a translator note flagging this risk of colloquial flattening is required given how “Diyos ko!” functions as a casual Filipino exclamation in everyday speech.
πιστεύσωσιν…ζωὴν ἔχωσιν ἐν τῷ ὀνόματι αὐτοῦ (20:31) — the Gospel’s explicit purpose statement: “that you may believe… and have life in his name.” Reuse pananampalataya/sumampalataya and buhay vocabulary already treated; flagged here as the hermeneutical key for the entire book — every “sign,” “I am” statement, and belief/unbelief passage in John serves this stated evangelistic and pastoral purpose.

Chapter 21 — Restoration of Peter and the Love Question

ἀγαπᾷς με / φιλῶ σε (agapas me / philō se), 21:15-17 — Jesus’s threefold question “do you love (agapaō) me” and Peter’s threefold reply “I love (phileō) you,” with the terms appearing to shift between the two verbs across the exchange (John’s Gospel elsewhere uses the two verbs in near-synonymous ways, e.g., of the Father’s love for the Son in both 3:35 and 5:20). English variants: love (in both cases). Filipino: umiibig/mahal — Filipino, like most modern Bible-translation target languages, does not sustain two clean lexical equivalents distinguishing agapaō from phileō in ordinary register; both are typically rendered with mahal/pag-ibig. Low/Medium risk (translation-loss risk rather than doctrinal-distortion risk): a translator note should flag that the traditional English devotional reading emphasizing a meaningful distinction between the two Greek verbs in this exchange is contested among Greek scholars (John’s broader usage suggests the terms overlap significantly), so Filipino translators should not feel obligated to invent an artificial two-term distinction not clearly sustained by John’s own usage elsewhere, while preserving the pastoral force of Peter’s threefold restoration answering his threefold denial (18:15-27).
ποίμαινε τὰ πρόβατά μου (poimaine ta probata mou), 21:15-17 — “shepherd/feed my sheep.” Reuses ch.10’s shepherd vocabulary. Filipino: pakanin/pastulan ang aking mga tupa. Medium risk; commissions Peter (and by extension, church leadership generally) into Christ’s own shepherding pattern established in ch.10 — should be taught as derivative, under-shepherd care, not a replacement of Christ’s own unique Good-Shepherd role.
ἀκολούθει μοι (akolouthei moi), 21:19, 21:22 — “Follow me.” Reuse ch.1’s sumunod vocabulary. Low risk; closes the Gospel’s discipleship-following motif begun at 1:37-43.

Summary of Cross-Chapter Doctrinal Term Clusters

The following clusters recur across multiple chapters and should be tracked for translation-memory consistency in Phase 2:

Cluster	Chapters	Core Filipino rendering
The seven “I am + predicate” statements	6, 8, 10 (x2), 11, 14, 15	Ako ang… (consistent formula)
The absolute “I am” (theophanic echo)	6:20, 8:58, 18:5-6, 18:8	Ako na / AKO NA
κόσμος senses (loved / hostile / ruled by the evil one)	1, 3, 12, 15, 16, 17, 18	sanlibutan (context-tagged per sense)
ζωὴ αἰώνιος (present + future eternal life)	3, 4, 5, 6, 10, 11, 17, 20	buhay na walang hanggan
πιστεύω (believing in Christ specifically)	throughout	sumampalataya (kay Jesus/sa Kanya)
Father-Son unity/deity cluster	1, 5, 8, 10, 14, 17, 20	Anak ng Diyos / Ako at ang Ama ay isa
Paraclete/Spirit-as-Helper cluster	14, 15, 16, 20	Mangaaliw / Espiritu ng Katotohanan

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