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

Methodology

This document analyzes the Gospel of John in its original Koine Greek across all 21 chapters. The core passage, John 3:1-21, receives full verse-by-verse treatment. Every other chapter receives a chapter section covering its load-bearing theological terms with the same six fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, plus a Hindi rendering / risk field.

Per the hard rule governing this pipeline, any term already established in the baseline Romans/Galatians translation_memory.json or bible_term_registry.json is reused exactly — its Hindi rendering is not re-derived. Such terms are marked [Reused from baseline TM]. Newly identified John-specific terms are marked [NEW — John] and are risk-classified using the same Critical/High/Medium/Low tiers as the baseline doctrine_risk_registry.json.

A single overriding discovery governs this entire book: John’s Gospel is saturated with vocabulary that collides directly with Advaita Vedanta monism (ego-dissolution, Brahman-Atman identity), with jnana-marga (liberation through gnosis/self-realization), and with the general Hindu concept of an impersonal universal principle behind “world,” “light,” “truth,” and “Spirit.” These collisions are flagged throughout and are more pervasive here than in either Romans or Galatians, because John’s own theological vocabulary (Logos, “I am,” “the Father and I are one,” “know God,” light/darkness) sits closest to Vedantic philosophical idiom of any New Testament book.

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

John 3:1

Field	Content
Term	Φαρισαῖος (Pharisaios)
Transliteration	Pharisaios
Literal meaning	”Separated one”
Semantic range	Member of a Jewish religious-legal party emphasizing Torah observance and oral tradition
English variants	Pharisee
Contextual theological meaning	Establishes Nicodemus’s religious credentials and social status before the encounter; sets up the irony that a recognized teacher of Israel needs the new birth.
Hindi rendering / risk	फरीसी (established BSI proper-noun/group term). Low risk.

Field	Content
Term	ἄρχων (archōn)
Transliteration	archōn
Literal meaning	Ruler, leading man
Semantic range	Civic or religious authority figure; here, a member of the Sanhedrin
English variants	ruler, leader, member of the council
Contextual theological meaning	Nicodemus holds recognized spiritual authority over Israel — heightening the force of Jesus’ rebuke in v.10.
Hindi rendering / risk	अधिकारी। Low risk.

John 3:2

Field	Content
Term	ῥαββί (rhabbi)
Transliteration	rhabbi
Literal meaning	”My great one” / “my teacher” (Hebrew/Aramaic honorific)
Semantic range	Respectful address to a recognized religious teacher
English variants	Rabbi, Teacher, Master
Contextual theological meaning	Nicodemus addresses Jesus with a title of human religious authority, not yet recognizing his divine identity — a title Jesus will immediately transcend.
Hindi rendering / risk	रब्बी (transliterated, glossed as शिक्षक “teacher” on first use per John’s own practice, e.g. John 1:38). NEVER गुरू — गुरू imports the Indian guru-disciple paradigm of a human spiritual master whose authority is attained through lineage or ascetic merit, precisely the paradigm John’s Gospel will subvert (cf. the paidagōgos caution already established in the Galatians baseline). Medium risk.

Field	Content
Term	διδάσκαλος (didaskalos)
Transliteration	didaskalos
Literal meaning	Teacher, instructor
Semantic range	One who instructs, whether in religious law or general subjects
English variants	teacher
Contextual theological meaning	”A teacher come from God” — Nicodemus’s category is too small; Jesus is not merely divinely endorsed but divinely originated (cf. 3:13, 3:31).
Hindi rendering / risk	शिक्षक। Low risk, but must not collapse into गुरू (see above).

Field	Content
Term	σημεῖον (sēmeion)
Transliteration	sēmeion
Literal meaning	Sign, mark, token
Semantic range	A miraculous act that points beyond itself to a deeper truth about the doer’s identity (John’s preferred word for miracles, distinct from Synoptic δύναμις)
English variants	sign, miracle, miraculous sign
Contextual theological meaning	John structures his Gospel around seven selected signs (2:1-11 through 11:1-44) whose purpose is to produce belief (20:30-31) — not mere wonder-working.
Hindi rendering / risk	[NEW — John] चिन्ह (established Hindi Christian usage; consistent with the baseline marks_of_jesus entry’s use of चिन्ह). Must be distinguished from शुभ-अशुभ चिन्ह (auspicious/inauspicious omens) or ज्योतिष के चिन्ह (astrological signs) — John’s signs are revelatory acts of the incarnate Son, not omens to be divined. Medium risk.

John 3:3

Field	Content
Term	ἀμὴν ἀμὴν λέγω σοι (amēn amēn legō soi)
Transliteration	amēn amēn legō soi
Literal meaning	”Truly, truly, I say to you”
Semantic range	A solemn double-affirmation formula unique to John’s Gospel (used 25 times), marking a statement of unimpeachable authority
English variants	Truly, truly / Verily, verily / I tell you the truth
Contextual theological meaning	Jesus speaks with the self-authenticating authority of God himself — not appealing to precedent, Scripture citation, or a teacher’s chain of transmission, unlike rabbinic argumentation.
Hindi rendering / risk	सच सच मैं तुम से कहता हूँ। Must preserve the doubled आमीन (reuse [Reused from baseline TM] आमीन for the word itself) rather than flattening to a single “सुनो” (listen) or dropping the solemnity. Medium risk — weakening this formula understates Christ’s unique self-authenticating authority.

Field	Content
Term	γεννηθῇ ἄνωθεν (gennēthē anōthen)
Transliteration	gennēthē anōthen
Literal meaning	”Be born from above” / “be born again”
Semantic range	γεννάω = to beget/give birth to; ἄνωθεν carries deliberate double meaning — “from above” (spatial/spiritual source) and “again/anew” (temporal repetition). Nicodemus hears only the temporal sense (v.4); John intends both.
English variants	born again, born anew, born from above
Contextual theological meaning	The absolute precondition for seeing/entering God’s kingdom is not moral reform, Torah-keeping, or ethnic covenant membership, but a divinely originated re-creation of the person. This is the doctrinal center of the core passage.
Hindi rendering / risk	नया जन्म (naya janma). [Reused from Galatians baseline TM new_birth entry] — “Established Christian term. NEVER पुनर्जन्म (reincarnation) — this drift was caught by back-translation in the v1 Phase 2 run.” CRITICAL. This baseline caution is the single highest-stakes instruction for this entire curriculum: John 3 is Christianity’s best-known “born again” text, and the Hindi phrase नया जन्म must under no circumstance drift toward पुनर्जन्म, which would recast regeneration as one birth among an endless cycle of rebirths rather than a decisive, once-for-all, Spirit-worked new beginning. A mandatory translator note is required at every occurrence in this chapter.

Field	Content
Term	ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ (idein tēn basileian tou theou)
Transliteration	idein tēn basileian tou theou
Literal meaning	”To see the kingdom of God”
Semantic range	ἰδεῖν = to perceive, recognize, experience; here virtually synonymous with “enter” (v.5)
English variants	see the kingdom of God, perceive/experience God’s reign
Contextual theological meaning	Perceiving/participating in God’s reign is not a matter of ethnic privilege (as a “ruler of the Jews” might assume) but requires spiritual rebirth.
Hindi rendering / risk	परमेश्वर का राज्य देखना/परमेश्वर के राज्य में प्रवेश करना। [Reused from baseline TM kingdom_of_god] परमेश्वर का राज्य. Medium risk.

John 3:4

Field	Content
Term	γέρων … κοιλίαν τῆς μητρὸς … γεννηθῆναι (gerōn … koilian tēs mētros … gennēthēnai)
Transliteration	gerōn / koilian / gennēthēnai
Literal meaning	”Old man … mother’s womb … be born”
Semantic range	Literal biological birth vocabulary
English variants	old, womb, be born
Contextual theological meaning	Nicodemus’s literalism dramatizes the necessity of Jesus’ clarification in v.5-6: the new birth is not a biological repetition but a Spirit-wrought event of a wholly different order.
Hindi rendering / risk	बूढ़ा / माता का गर्भ / जन्म लेना। Low risk — narrative vocabulary, no doctrinal collision, but must remain plainly literal here to sharpen the contrast the passage is building toward.

John 3:5

Field	Content
Term	γεννηθῇ ἐξ ὕδατος καὶ πνεύματος (gennēthē ex hydatos kai pneumatos)
Transliteration	gennēthē ex hydatos kai pneumatos
Literal meaning	”Be born of water and Spirit”
Semantic range	ὕδωρ (water) — widely debated referent: John’s baptism, Christian baptism, cleansing imagery from Ezekiel 36:25-27, or amniotic/natural birth; πνεῦμα (Spirit) — the Holy Spirit’s regenerating agency
English variants	born of water and the Spirit
Contextual theological meaning	The Spirit (not water-ritual alone) is the effective agent of the new birth; water most plausibly evokes the prophetic promise of cleansing-and-Spirit together (Ezekiel 36) fulfilled in Christ, not a self-performed purification rite.
Hindi rendering / risk	जल और आत्मा से जन्म लेना। πνεύματος → [Reused from baseline TM holy_spirit] पवित्र आत्मा (contextually the divine Spirit, though the bare πνεῦμα here and in v.6,8 is often left unmodified in Greek — see the wind/Spirit note under v.8). CRITICAL — must not be read as a shuddhi-style ritual water-purification (a live Hindu concept of ritual cleansing) accomplishing regeneration in itself; the Spirit, not the water, is the effective cause. Requires mandatory translator note.

John 3:6

Field	Content
Term	τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν
Transliteration	to gegennēmenon ek tēs sarkos sarx estin, kai to gegennēmenon ek tou pneumatos pneuma estin
Literal meaning	”That which has been born of the flesh is flesh, and that which has been born of the Spirit is spirit”
Semantic range	σάρξ (sarx) here denotes ordinary human/biological generation and its resulting nature — a distinct sense from the Pauline technical sense (self-reliant fallen nature) already documented in the baseline Romans/Galatians flesh entry
English variants	flesh, human nature, natural birth
Contextual theological meaning	Two orders of birth produce two orders of being; natural descent (however devout the parents, however impressive the lineage — cf. Nicodemus) cannot by itself produce spiritual life. This anticipates John 1:13’s “born not of blood nor of the will of the flesh… but of God.”
Hindi rendering / risk	[Reused from baseline TM flesh] शरीर. HIGH risk with a required disambiguating note: the baseline TM entry documents शरीर as the technical Pauline sarx (self-reliant fallen nature, especially in Romans 7-8 and Galatians 5). John 3:6 uses σάρξ in a narrower, non-Pauline sense — the natural, biological mode of human generation, contrasted simply with Spirit-generation — not a moral indictment of the body as inherently sinful. Applying the Romans/Galatians “sinful nature” gloss here would overload the verse with unintended content. A translator note distinguishing “natural human descent” from “the flesh” as fallen-nature is required at every Johannine occurrence of σάρξ, especially given the further complication in John 6 (see Chapter 6 below) where σάρξ again shifts sense to mean the literal physical body given for food.

John 3:7

Field	Content
Term	μὴ θαυμάσῃς (mē thaumasēs)
Transliteration	mē thaumasēs
Literal meaning	”Do not marvel/be astonished”
Semantic range	θαυμάζω — wonder, astonishment, sometimes with an undertone of incredulity
English variants	do not marvel, do not be surprised
Contextual theological meaning	Anticipates that the necessity of new birth will provoke resistance even from religious insiders.
Hindi rendering / risk	अचम्भा मत करो/आश्चर्य न करो। Low risk.

Field	Content
Term	δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν (dei hymas gennēthēnai anōthen)
Transliteration	dei hymas gennēthēnai anōthen
Literal meaning	”It is necessary for you (plural) to be born from above”
Semantic range	δεῖ — divine necessity, not mere advisability; ὑμᾶς is plural, extending beyond Nicodemus to all people
English variants	you must be born again
Contextual theological meaning	The new birth is not optional piety for the exceptionally devout; it is a universal, non-negotiable necessity, extended by the plural pronoun to every hearer of the Gospel.
Hindi rendering / risk	तुम्हें नया जन्म लेना अवश्य है/चाहिए। [Reused] नया जन्म. CRITICAL — the necessity (चाहिए/अवश्य) must not be softened into a suggestion; this is the same order of universal claim as the baseline’s universal_human_accountability doctrine, applied here to the necessity of regeneration rather than the universality of sin.

John 3:8

Field	Content
Term	τὸ πνεῦμα ὅπου θέλει πνεῖ (to pneuma hopou thelei pnei)
Transliteration	to pneuma hopou thelei pnei
Literal meaning	”The wind/spirit blows where it wishes”
Semantic range	πνεῦμα is a single Greek word covering “wind,” “breath,” and “spirit” — the same triple range as Hebrew רוּחַ (ruach). John exploits this deliberate wordplay: the same word describes the natural wind’s untraceable movement and the Spirit’s sovereign, untraceable regenerating work.
English variants	The wind blows where it wishes / The Spirit is like the wind
Contextual theological meaning	The Spirit’s regenerating work is sovereign, personal, and beyond human observation or control — evidenced in its effects, not its mechanism (cf. providence doctrine, Romans 8:28 baseline entry).
Hindi rendering / risk	CRITICAL translation problem — no direct Hindi equivalent to the Greek/Hebrew pun exists. Hindi has separate lexemes: हवा (wind, physical/impersonal) and [Reused from baseline TM holy_spirit] पवित्र आत्मा / आत्मा (Spirit, personal and divine). Rendering literally forces a translator’s choice that the Greek reader did not have to make. Two risks converge: (1) if आत्मा alone is used for “wind,” Hindu-background readers may hear प्राण/वायु-देवता-adjacent concepts of a diffuse life-force or wind-deity; (2) if हवा is used and then followed immediately by आत्मा for the Spirit-application, the wordplay is lost and the analogy must be made explicit rather than embedded in a single word. Mandatory translator note required: render as “हवा (पवन) अपनी इच्छा से जहाँ चाहती है वहाँ बहती है… वैसे ही पवित्र आत्मा से जन्म लेनेवाले के साथ भी होता है” — making the analogy explicit rather than relying on a wordplay Hindi cannot reproduce.

Field	Content
Term	οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει (ouk oidas pothen erchetai kai pou hypagei)
Transliteration	ouk oidas pothen erchetai kai pou hypagei
Literal meaning	”You do not know where it comes from or where it goes”
Semantic range	Emphasizes epistemic limitation before divine sovereign action
English variants	you do not know where it comes from or where it is going
Contextual theological meaning	The Spirit’s regenerating work, like providence generally, exceeds human tracing, yet is not therefore impersonal or fate-like — it remains the personal Spirit’s sovereign will (θέλει, “it wishes,” a verb of personal volition).
Hindi rendering / risk	तुम नहीं जानते वह कहाँ से आती और कहाँ जाती है। High risk — must not be assimilated to भाग्य/नियति (fate/destiny) language, forbidden by the baseline providence and election entries; the mystery here is the mystery of a personal Spirit’s free action, not an impersonal cosmic mechanism.

John 3:9-10

Field	Content
Term	πῶς δύναται ταῦτα γενέσθαι (pōs dynatai tauta genesthai)
Transliteration	pōs dynatai tauta genesthai
Literal meaning	”How can these things be?”
Semantic range	Rhetorical incomprehension
English variants	How can this be?
Contextual theological meaning	Nicodemus’s second bewildered question frames Jesus’ rebuke that follows.
Hindi rendering / risk	यह कैसे हो सकता है? Low risk.

Field	Content
Term	ὁ διδάσκαλος τοῦ Ἰσραήλ (ho didaskalos tou Israēl)
Transliteration	ho didaskalos tou Israēl
Literal meaning	”The teacher of Israel”
Semantic range	The definite article suggests a recognized, perhaps preeminent, teaching office
English variants	the teacher of Israel
Contextual theological meaning	The irony is sharpened: Israel’s own recognized biblical scholar fails to recognize a truth latent in his own Scriptures (Ezekiel 36:25-27; Jeremiah 31:33).
Hindi rendering / risk	इस्राएल का गुरु/शिक्षक। [Reused] इस्राएल (proper name). शिक्षक for “teacher” — again, never गुरू. Low-Medium risk.

John 3:11

Field	Content
Term	λαλοῦμεν ὃ οἴδαμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν (laloumen ho oidamen kai ho heōrakamen martyroumen)
Transliteration	laloumen … martyroumen
Literal meaning	”We speak what we know and testify to what we have seen”
Semantic range	μαρτυρέω — to bear witness, testify, especially in a legal or formally authoritative sense; central to John’s entire Gospel structure (John the Baptist’s witness, the Father’s witness, the Spirit’s witness, the disciples’ witness, the book’s own stated purpose in 20:31)
English variants	testify, bear witness, give testimony
Contextual theological meaning	Jesus’ teaching rests on direct, personal, eyewitness-level knowledge of heavenly realities (cf. v.13) — not on inherited tradition, philosophical speculation, or mystical inference, in contrast to any human teacher including Nicodemus.
Hindi rendering / risk	[NEW — John] गवाही देना / साक्षी होना (martyreo/martyria). Established in Hindi Christian usage; consistent with the general register of the baseline’s legal-forensic vocabulary (justification, condemnation). Medium-High risk: must be kept forensic/testimonial (a truth-claim grounded in direct knowledge, verifiable and objective) and not softened into a merely devotional “sharing an experience,” which would reduce John’s witness-theme to subjective religious feeling — a drift especially tempting given Hindu bhakti tradition’s emphasis on personal devotional experience (anubhava) as the ground of religious knowledge.

Field	Content
Term	τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε (tēn martyrian hēmōn ou lambanete)
Transliteration	tēn martyrian hēmōn ou lambanete
Literal meaning	”You (plural) do not receive our testimony”
Semantic range	λαμβάνω — receive, accept as true, welcome
English variants	you do not accept/receive our testimony
Contextual theological meaning	Unbelief is not a lack of evidence but a refusal to receive testimony rightly presented — the passage’s first hint of the judgment theme developed in vv.18-21.
Hindi rendering / risk	तुम हमारी गवाही को ग्रहण नहीं करते। Medium risk.

John 3:12

Field	Content
Term	τὰ ἐπίγεια … τὰ ἐπουράνια (ta epigeia … ta epourania)
Transliteration	ta epigeia … ta epourania
Literal meaning	”Earthly things … heavenly things”
Semantic range	A rhetorical a fortiori contrast; “earthly things” here likely refers to the new birth illustrated by earthly analogy (wind, water, natural birth), while “heavenly things” anticipates the still-greater revelation of the cross and glorification (vv.13-15)
English variants	earthly things, heavenly things
Contextual theological meaning	If Nicodemus cannot receive revelation illustrated by everyday phenomena, he will be still less able to receive the deeper revelation of the incarnate Son’s origin and mission.
Hindi rendering / risk	सांसारिक बातें … स्वर्गीय बातें। Low-Medium risk.

Field	Content
Term	πιστεύετε (pisteuete)
Transliteration	pisteuete
Literal meaning	”You believe”
Semantic range	πιστεύω — the verbal form of the noun πίστις (faith), already documented at Critical/High risk in the baseline; used nearly 100 times across John’s Gospel, functioning almost as its own refrain
English variants	believe, trust, have faith
Contextual theological meaning	Belief/unbelief is John’s primary category for describing right or wrong response to the revelation of Christ — the entire Gospel is structured to produce it (20:30-31).
Hindi rendering / risk	[Reused from baseline TM faith] विश्वास करना (verbal form of विश्वास). High risk throughout John — must always specify or make recoverable the object of belief (Christ, his name, his word), consistent with the baseline note that “the object of faith must always be specified in context” and distinguished from generalized Hindu śraddhā (devotional reverence toward any object of worship).

John 3:13

Field	Content
Term	οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς (oudeis anabebēken eis ton ouranon ei mē ho ek tou ouranou katabas)
Transliteration	oudeis anabebēken … katabas
Literal meaning	”No one has ascended into heaven except the one who descended from heaven”
Semantic range	καταβαίνω/ἀναβαίνω — descent/ascent language John uses repeatedly (1:14, 51; 6:33,38,41-42,50-51,58) to assert the Son’s unique heavenly origin and return
English variants	no one has ascended… except he who descended
Contextual theological meaning	Asserts Christ’s pre-existence and unique heavenly origin — he alone has direct, first-hand knowledge of heavenly things because he alone came from there. This directly grounds the curriculum doctrine “The Deity and Pre-existence of Christ.”
Hindi rendering / risk	कोई भी स्वर्ग पर नहीं चढ़ा, केवल वही जो स्वर्ग से उतरा। Critical — this is a foundational pre-existence/incarnation text alongside John 1:1-14 and 8:58; must not be softened to imply visionary ascent (as claimed by various mystics/yogis who report “ascending” in meditative states) but a unique, historical, one-directional movement: eternal pre-existence → incarnation → (implicitly) return.

Field	Content
Term	ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou)
Transliteration	ho huios tou anthrōpou
Literal meaning	”The son of the man” / “the son of man”
Semantic range	A Semitic idiom that in Daniel 7:13-14 designates an apocalyptic, quasi-divine figure who receives everlasting dominion from God — not a mere synonym for “a human being”
English variants	Son of Man
Contextual theological meaning	Jesus’ favored self-designation throughout John, combining genuine humanity with unique heavenly authority and eschatological glory (cf. 1:51; 5:27; 6:27; 12:23; 13:31). In 3:14, it is specifically the title borne by the one who will be “lifted up.”
Hindi rendering / risk	[NEW — John, established Hindi Christian term] मनुष्य का पुत्र। High risk — must not be flattened to a merely generic phrase meaning “a human” or “a son of a human father”; the Daniel 7 apocalyptic-authority background must be preserved through consistent, capitalized-register usage and, where space allows, footnoted background.

John 3:14

Field	Content
Term	καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ (kathōs Mōusēs hypsōsen ton ophin en tē erēmō)
Transliteration	kathōs Mōusēs hypsōsen ton ophin en tē erēmō
Literal meaning	”As Moses lifted up the serpent in the wilderness”
Semantic range	Direct typological reference to Numbers 21:4-9 — the bronze serpent raised on a pole so that the snake-bitten Israelites who looked upon it would live
English variants	as Moses lifted up the serpent
Contextual theological meaning	Establishes a typological pattern: as physical looking-upon-the-serpent brought physical healing, so believing-upon-the-crucified-and-exalted Son brings eternal life. Requires OT narrative background note, per the baseline’s general caution that “primary audience… assume OT narrative literacy is low.”
Hindi rendering / risk	जैसे मूसा ने जंगल में साँप को ऊँचा किया। Medium risk — requires an explanatory footnote (Numbers 21 background) for readers without OT literacy; risk of the image being misheard as endorsing serpent-imagery reverence (snake worship/Nagas are a live devotional tradition in parts of India) must be pre-empted by making clear the bronze serpent was a divinely appointed, one-time healing sign, not an object of ongoing veneration.

Field	Content
Term	οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου (houtōs hypsōthēnai dei ton huion tou anthrōpou)
Transliteration	houtōs hypsōthēnai dei ton huion tou anthrōpou
Literal meaning	”So the Son of Man must be lifted up”
Semantic range	ὑψόω — “to lift up, raise high, exalt.” John uses this word with a deliberate double meaning sustained across 3:14; 8:28; 12:32-34: (1) the literal physical elevation of crucifixion, and (2) exaltation/glorification to heavenly honor. The cross and the glory are, in John’s theology, the same event seen from two angles.
English variants	lifted up, must be lifted up, exalted
Contextual theological meaning	The crucifixion is simultaneously Christ’s degradation and his glorification — a paradox central to John’s entire passion narrative (cf. 12:23, “the hour has come for the Son of Man to be glorified,” immediately followed by the passion predictions).
Hindi rendering / risk	[NEW — John] ऊँचे पर उठाया जाना। HIGH risk — a single Hindi phrase must be chosen that can bear both senses (physical elevation on the cross and exaltation to glory) without requiring two different words at 3:14, 8:28, and 12:32-34, or the deliberate Johannine double meaning collapses. This must be flagged for theologian review at every occurrence and cross-referenced with the baseline glorification and cross entries.

John 3:15

Field	Content
Term	ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον (hina pas ho pisteuōn en autō echē zōēn aiōnion)
Transliteration	hina pas ho pisteuōn en autō echē zōēn aiōnion
Literal meaning	”So that everyone who believes in him may have eternal life”
Semantic range	πᾶς — universal, all-inclusive, “everyone/whoever”; ζωὴ αἰώνιος — see below
English variants	that whoever believes in him may have eternal life
Contextual theological meaning	The universal offer of life through faith alone — no ethnic, ritual, or merit-based qualification is attached. Directly parallels the baseline universal_scope_of_gospel doctrine (Romans 1:16; 10:12-13).
Hindi rendering / risk	ताकि जो कोई उस पर विश्वास करे उसे अनन्त जीवन मिले। High risk — the universal πᾶς must not be qualified or narrowed in translation (per the baseline validation rule preserving “all,” “everyone” language unsoftened).

Field	Content
Term	ζωὴν αἰώνιον (zōēn aiōnion)
Transliteration	zōēn aiōnion
Literal meaning	”Eternal life” / “life of the age (to come)“
Semantic range	ζωή alone denotes simply “life” (biological or, in John’s theological usage, the fuller divine life the Father possesses and the Son shares — cf. 1:4; 5:26; 6:33,35); αἰώνιος specifies its unending, age-spanning quality. In John, “eternal life” is frequently a present possession (“has eternal life,” present tense) as well as a future hope.
English variants	eternal life, everlasting life
Contextual theological meaning	The curriculum doctrine “Eternal Life through Faith in Christ” is anchored here and recurs as John’s central soteriological category (over “salvation” language, which is comparatively rare in John).
Hindi rendering / risk	[Reused from Galatians baseline TM eternal_life] अनन्त जीवन. High risk — per the existing baseline note, “never अमरता (immortality-through-liberation framing)… never liberation-immortality or moksha-style absorption.” This caution is even more load-bearing in John than in Galatians, since John makes eternal life the Gospel’s dominant category (used 17 times) and explicitly defines it relationally in 17:3 (see Chapter 17 below) — a definition that itself must resist a jnana-marga (liberation-through-knowledge) misreading.

John 3:16

This is the Gospel’s — and arguably the entire New Testament’s — most memorized verse, and the doctrinal anchor for “God’s Love for the World.”

Field	Content
Term	οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον (houtōs gar ēgapēsen ho theos ton kosmon)
Transliteration	houtōs gar ēgapēsen ho theos ton kosmon
Literal meaning	”For God loved the world in this way / to this extent”
Semantic range	οὕτως — “in this manner” or “to this degree” (the two senses are both intended: the manner of God’s love — self-giving — and its degree — total); ἀγαπάω — see below; κόσμος — see below
English variants	For God so loved the world
Contextual theological meaning	God’s love is not provoked by the world’s merit (κόσμος in John is frequently morally negative — the realm in rebellion against God, cf. 1:10; 7:7; 15:18) but is self-originating and self-giving — grace, not response to worthiness.
Hindi rendering / risk	क्योंकि परमेश्वर ने जगत से ऐसा प्रेम किया। High risk overall (see the two component terms below, which each carry independent risk).

Field	Content
Term	ἀγαπάω (agapaō)
Transliteration	agapaō
Literal meaning	To love (with the New Testament’s preferred verb for self-giving, unconditional love)
Semantic range	Distinguished loosely in Greek from φιλέω (affectionate/friendship love, see John 21 below), though John does not maintain the distinction with perfect rigor; ἀγαπάω is God’s characteristic love toward the world and toward the Son (cf. 3:35; 14:31; 17:23-26)
English variants	love
Contextual theological meaning	God’s own self-giving, initiating, unmerited love, not reciprocal devotion earned by worship or austerity.
Hindi rendering / risk	प्रेम (verb: प्रेम करना)। Medium risk — प्रेम is the standard and correct Hindi rendering, but must be kept distinct in context from भक्ति (devotional love directed by a worshipper toward a deity, the dominant Hindu bhakti category) — John 3:16 describes love moving in the opposite direction, from God toward the world, unearned.

Field	Content
Term	κόσμος (kosmos)
Transliteration	kosmos
Literal meaning	”World, ordered universe” (root sense: order, arrangement — cf. English “cosmetic,” “cosmos”)
Semantic range	In John, κόσμος ranges across at least three senses: (1) the created physical universe (1:10a); (2) humanity in general, the object of God’s saving love (3:16-17; 1 John 2:2); (3) the organized system of human life in active rebellion against God, “the world” that hates Jesus and his followers (7:7; 15:18-19; 17:14). John 3:16-17 uses sense (2), but the term’s darker sense (3) is never far away in the same Gospel.
English variants	world, the world, mankind, humanity, the created order, the system opposed to God
Contextual theological meaning	God’s love reaches the very realm most characterized by opposition to him — this is the scandal and the greatness of 3:16.
Hindi rendering / risk	[NEW — John — CRITICAL, new establishment required] जगत (jagat). This is the established Bible Society of India rendering (confirmed in the standard Hindi Bible text of John 3:16: “परमेश्‍वर ने जगत से…प्यार किया”). संसार (saṃsāra) is explicitly and absolutely FORBIDDEN — संसार is the precise technical term in Hindu and Buddhist thought for the cyclical, karma-bound realm of transmigration/rebirth from which moksha/nirvana offers escape. Given that κόσμος occurs roughly 78 times across John’s Gospel — far more densely than in any other NT book — and given that many of these occurrences describe the world as something to be “overcome” (16:33), “not loved” by believers in its systemic sense (contrast with 3:16’s positive sense — a tension John himself holds), “judged” (12:31; 16:11), and something believers are “sent into” (17:18) but are “not of” (17:14,16), a single wrong lexical choice here would systematically re-narrate the entire Gospel as a samsara-escape narrative rather than God’s rescue of his beloved creation through the incarnate Son. This is arguably the single highest-density collision risk in the entire book and must receive its own dedicated entry in the Critical risk registry, distinct from — though related to — the baseline salvation entry’s existing मुक्ति/मोक्ष prohibition. दुनिया (duniyā) is an acceptable secondary, more colloquial alternative in non-technical narrative contexts but lacks जगत’s established theological register; जगत is preferred throughout.

Field	Content
Term	τὸν υἱὸν τὸν μονογενῆ ἔδωκεν (ton huion ton monogenē edōken)
Transliteration	ton huion ton monogenē edōken
Literal meaning	”He gave the only-begotten/one-and-only Son”
Semantic range	μονογενής — from μόνος (only/alone) + γένος (kind/offspring); best glossed “one of a kind, unique,” not (as older English “only-begotten” might suggest to a modern ear) implying a temporal begetting-event as though the Son came into existence at some point. Used of Christ at 1:14, 18; 3:16, 18; and of Isaac at Hebrews 11:17 (Isaac was not Abraham’s only son by strict count, but his uniquely covenant-designated son) — showing the word’s stress falls on uniqueness of status, not sole numerical existence.
English variants	only Son, one and only Son, only-begotten Son, unique Son
Contextual theological meaning	Christ’s Sonship is categorically unique — he is not one exalted being among many, nor one avatar among many divine descents, but God’s singular, eternal Son. Directly grounds the curriculum doctrine “The Deity and Pre-existence of Christ.”
Hindi rendering / risk	[NEW — John, extends baseline son_of_god Critical entry] एकलौता पुत्र (ekalautā putra — “only/sole son,” the established BSI OV rendering for μονογενής). CRITICAL — must never be rendered in a way suggesting the Son was created at a point in time (a drift the baseline son_of_god entry already forbids: “The Son is eternal, not created”), and must never be softened into “a divine son” (implying one of several), given India’s abundance of divine-son/avatar narratives (Krishna, Rama, Ganesha as sons of deities). एकलौता पुत्र must be read together with 1:1-3, 3:13 (pre-existence) and 3:35 (the Father’s love for the Son) to secure the sense of eternal, unique, co-equal Sonship rather than a temporally originated or merely favored son.

Field	Content
Term	ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται (hina pas ho pisteuōn eis auton mē apolētai)
Transliteration	hina pas ho pisteuōn eis auton mē apolētai
Literal meaning	”So that everyone who believes in him should not perish/be destroyed”
Semantic range	ἀπόλλυμι — to destroy, ruin, lose utterly; the middle/passive here denotes coming to ruin/destruction, the negative counterpart to receiving eternal life
English variants	should not perish, should not be lost, should not be destroyed
Contextual theological meaning	The alternative to eternal life is real, ultimate loss — not a lesser rebirth or gradual spiritual ascent through further incarnations, but final perishing. This grounds the curriculum doctrine “Judgment and Belief/Unbelief.”
Hindi rendering / risk	[NEW — John] नाश होना। Medium-High risk — must retain real finality/destruction, not be softened into “suffer” or “be delayed” (which could accommodate a reincarnation-friendly reading in which “perishing” merely means an unfavorable next rebirth rather than final loss).

John 3:17

Field	Content
Term	οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον (ou gar apesteilen ho theos ton huion eis ton kosmon)
Transliteration	ou gar apesteilen ho theos ton huion eis ton kosmon
Literal meaning	”For God did not send the Son into the world”
Semantic range	ἀποστέλλω — to send with a commission and delegated authority (the verbal root of ἀπόστολος, “apostle,” already documented in the baseline TM); used repeatedly of the Father’s sending of the Son (3:17, 34; 5:36-38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21) as John’s central Christological-missional formula
English variants	sent
Contextual theological meaning	The incarnation is fundamentally a commissioned sending from the Father — grounding both the pre-existence of the Son (he existed prior to being sent) and his complete obedience to and unity with the Father’s will (see John 10:30, ch.10 below).
Hindi rendering / risk	भेजना। [Reused from baseline TM apostle root concept], extended here. Medium-High risk — the sending must convey commissioned divine mission, not a diminishment of the Son’s own deity (he is sent, but is not thereby a lesser or created being — cf. the μονογενής note above).

Field	Content
Term	ἵνα κρίνῃ τὸν κόσμον (hina krinē ton kosmon) / ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ (all’ hina sōthē ho kosmos di’ autou)
Transliteration	hina krinē ton kosmon / hina sōthē ho kosmos di’ autou
Literal meaning	”So that he might judge/condemn the world” / “but so that the world might be saved through him”
Semantic range	κρίνω — to judge, discern, decide, and (contextually) to condemn; σώζω — to save, rescue, deliver, heal
English variants	to condemn the world / that the world might be saved through him
Contextual theological meaning	The first purpose of the incarnation is salvific, not punitive — condemnation, where it falls, results from a prior, self-incurred unbelief (v.18), not from the primary intent of Christ’s coming. This grounds the curriculum’s “Judgment and Belief/Unbelief” doctrine precisely at its most pastorally sensitive point.
Hindi rendering / risk	κρίνω → [NEW — John, extends baseline condemnation] दोषी ठहराना (to declare guilty/condemn) — deliberately parallel in structure to the baseline justification entry’s धर्मी ठहराया जाना (declared righteous), so that Hindi readers can perceive the forensic antithesis: condemned vs. justified, guilty vs. righteous. Critical risk — this parallel construction must be used consistently across the whole Gospel wherever κρίνω/κατακρίνω bears the sense “condemn,” to preserve John’s forensic vocabulary field. σώζω → [Reused from baseline TM salvation] उद्धार (verbal form: उद्धार पाना/होना). Critical — never मुक्ति/मोक्ष.

John 3:18

Field	Content
Term	ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται (ho pisteuōn eis auton ou krinetai; ho de mē pisteuōn ēdē kekritai)
Transliteration	ho pisteuōn … ou krinetai / ho de mē pisteuōn ēdē kekritai
Literal meaning	”The one believing in him is not judged/condemned; but the one not believing has already been judged/condemned”
Semantic range	κέκριται — perfect tense, denoting a completed action with a continuing, present result: the unbeliever’s condemnation is not merely future but a present standing already in effect
English variants	is not condemned / stands condemned already
Contextual theological meaning	Belief and unbelief are not neutral epistemic postures but immediately determinative of one’s present standing before God — mirroring, in inverse, the baseline justification doctrine’s forensic, already-accomplished declaration.
Hindi rendering / risk	जो उस पर विश्वास करता है, वह दोषी नहीं ठहरता; परन्तु जो विश्वास नहीं करता, वह दोषी ठहर चुका है। Critical — the perfect tense’s “already/standing result” sense (दोषी ठहर चुका है, using the Hindi perfect construction) must be preserved; a simple present or future tense would understate the immediacy of the verdict, exactly the perfect-tense caution already established for crucified_with_christ in the Galatians baseline TM.

Field	Content
Term	εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ (eis to onoma tou monogenous huiou tou theou)
Transliteration	eis to onoma tou monogenous huiou tou theou
Literal meaning	”In the name of the only Son of God”
Semantic range	ὄνομα (name) in Semitic/Johannine idiom represents the whole revealed identity, authority, and character of the person named, not merely a label
English variants	in the name of the only Son of God
Contextual theological meaning	Belief must be specifically directed at Christ’s revealed identity as God’s unique Son — generic theism or generic religious sincerity does not suffice.
Hindi rendering / risk	परमेश्वर के एकलौते पुत्र के नाम पर। [Reused] एकलौता पुत्र, परमेश्वर का पुत्र. High risk — नाम must be understood as identity/authority, not (as in some folk-religious practice) a word of ritual power invoked mechanically (mantra-like repetition of a divine name to secure an effect) — belief “in the name” is trust in the person so named, not incantation.

John 3:19

Field	Content
Term	αὕτη δέ ἐστιν ἡ κρίσις (hautē de estin hē krisis)
Transliteration	hautē de estin hē krisis
Literal meaning	”And this is the judgment/verdict”
Semantic range	κρίσις — the noun form, “judgment,” “verdict,” “crisis of decision” (the English word “crisis” derives from it)
English variants	this is the judgment / this is the verdict / this is the crisis
Contextual theological meaning	John here defines the very content of “judgment”: it is the objective fact of light’s arrival meeting a subjective preference for darkness — self-condemnation by self-selected blindness.
Hindi rendering / risk	[NEW — John] यही न्याय की बात है / यही दण्ड का कारण है। High risk — companion noun to the κρίνω/दोषी ठहराना verb entry above; must remain forensic (a legal-style verdict) not merely descriptive (“this is what typically happens”).

Field	Content
Term	ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον (hoti to phōs elēlythen eis ton kosmon)
Transliteration	hoti to phōs elēlythen eis ton kosmon
Literal meaning	”That the light has come into the world”
Semantic range	φῶς — light; picks up John 1:4-9’s identification of the Logos as “the light of men,” “the true light… coming into the world”
English variants	the light has come into the world
Contextual theological meaning	Christ’s incarnate arrival is itself the decisive event precipitating universal judgment — his mere presence exposes every human heart’s prior orientation.
Hindi rendering / risk	[NEW — John] ज्योति जगत में आई है। ज्योति (jyoti) is the established BSI OV rendering of φῶς in John’s prologue (1:4-9) and is reused here for consistency. High risk — extends the baseline glory entry’s existing caution (“Avoid light-metaphor terms that could conflate with Hindu divine-light concepts”): John’s light/darkness dualism, occurring dozens of times across the Gospel, must be kept a moral-relational category (light = truthful, God-oriented life; darkness = self-concealing rebellion) and not assimilated to a metaphysical-substance dualism resembling the Hindu guṇa system (sattva/rajas/tamas as differing qualities of a single underlying prakriti/matter) or to light-as-divine-emanation imagery common in Hindu devotional and Advaitic literature (e.g., ātman as a spark of divine light/consciousness). कोश्मोस → जगत (see v.16).

Field	Content
Term	ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς (ēgapēsan hoi anthrōpoi mallon to skotos ē to phōs)
Transliteration	ēgapēsan … mallon to skotos ē to phōs
Literal meaning	”People loved the darkness rather than the light”
Semantic range	σκότος — darkness; morally, the sphere of concealed wrongdoing and rejection of revelation
English variants	loved darkness rather than light
Contextual theological meaning	Unbelief is fundamentally a matter of the will and moral preference (“loved”), not merely intellectual deficiency — judgment falls on a chosen orientation, not an involuntary condition.
Hindi rendering / risk	[Reused from baseline TM armor_of_light entry’s pairing] अंधकार (already established alongside ज्योति के हथियार in the Romans 13:12 entry). Medium-High risk — same dualism caution as above; must remain a chosen moral disposition (लोगों ने अंधकार को ज्योति से अधिक प्रिय जाना), not a description of an impersonal cosmic principle of darkness contending with light as co-equal forces (as in some dualist cosmologies), since in Johannine theology darkness has no independent ontological status — it is simply the absence/rejection of the light, decisively already overcome (1:5).

Field	Content
Term	ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα (ēn gar autōn ponēra ta erga)
Transliteration	ēn gar autōn ponēra ta erga
Literal meaning	”For their works/deeds were evil”
Semantic range	ἔργα — deeds, actions, works; here simply “morally evaluable actions,” entirely distinct from the technical Pauline ἔργα νόμου (“works of the law”) already forbidden from rendering with कर्म in the baseline Galatians TM
English variants	their deeds were evil, their works were evil
Contextual theological meaning	Evil deeds are the fruit and evidence of a prior preference for darkness, not merely isolated moral failures.
Hindi rendering / risk	[NEW — John, extends baseline works_of_the_law prohibition] काम (कर्म absolutely forbidden). Even though this is not the technical “works of the law” phrase, the baseline principle applies generally: कर्म imports a merit/demerit-accumulation cosmology (deeds ripening automatically into deserved consequences across the moral-cosmic order) wherever it renders ἔργα/ἔργον, whether in Paul’s soteriological argument or John’s simple moral narration. Every one of John’s roughly 25 occurrences of ἔργον/ἔργα (works of the Father, works of the devil, “the work of God is this: to believe,” “greater works than these,” evil works exposed by the light) must use काम, never कर्म, to prevent the entire Gospel’s works-vocabulary from being silently absorbed into a karma framework. High risk given frequency and centrality across the whole book (see esp. John 5, 6, 9, 14, 15 below).

John 3:20

Field	Content
Term	πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς (pas gar ho phaula prassōn misei to phōs)
Transliteration	pas gar ho phaula prassōn misei to phōs
Literal meaning	”For everyone doing wicked things hates the light”
Semantic range	φαῦλα — worthless, base, wicked things; μισέω — hate, with the full force of active aversion, not mere indifference
English variants	everyone who does evil hates the light
Contextual theological meaning	The moral logic of self-concealment: evildoing produces an active aversion to exposure, not mere avoidance.
Hindi rendering / risk	जो कोई बुराई करता है वह ज्योति से बैर रखता/घृणा करता है। Low-Medium risk.

Field	Content
Term	ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ (hina mē elegchthē ta erga autou)
Transliteration	hina mē elegchthē ta erga autou
Literal meaning	”So that his works may not be exposed/convicted”
Semantic range	ἐλέγχω — to expose, bring to light, convict, cross-examine; a forensic verb reused with striking significance in John 16:8, where the Spirit “convicts” (ἐλέγξει) the world “concerning sin”
English variants	so that his deeds should not be exposed/reproved
Contextual theological meaning	Establishes the vocabulary (ἐλέγχω) that will later describe the Holy Spirit’s convicting ministry in John 16 — the light’s exposing function anticipates the Spirit’s convicting function.
Hindi rendering / risk	[NEW — John] दोषी सिद्ध होना / उजागर होना। Medium-High risk — must be flagged and cross-referenced with John 16:8’s “convict” entry (see Chapter 16 below) so translators recognize the deliberate lexical link across the Gospel.

John 3:21

Field	Content
Term	ὁ δὲ ποιῶν τὴν ἀλήθειαν (ho de poiōn tēn alētheian)
Transliteration	ho de poiōn tēn alētheian
Literal meaning	”But the one doing the truth”
Semantic range	A Semitic idiom (“do the truth” = live in faithful, God-oriented integrity, cf. 1 John 1:6) rather than a claim about correct intellectual doctrine alone; ἀλήθεια — see below
English variants	whoever does what is true / whoever lives by the truth
Contextual theological meaning	Coming to the light is not merely assenting to correct propositions but a whole-life orientation toward God characterized by moral and relational integrity.
Hindi rendering / risk	सच्चाई पर चलनेवाला / जो सच्चाई के अनुसार जीवन बिताता है। Medium-High risk — the idiom must be rendered as lived faithfulness, not literalized into “manufactures truth” or reduced to bare cognitive assent.

Field	Content
Term	ἀλήθεια (alētheia)
Transliteration	alētheia
Literal meaning	Truth, that which is not hidden/concealed (from ἀ- “not” + λήθη “forgetting/concealment”)
Semantic range	In John, ἀλήθεια denotes the objective, revealed reality of God disclosed in Christ (1:14,17; 8:32; 14:6; 18:37-38) — not one perspective among several but the singular, definitive disclosure of who God is and what he has done
English variants	truth
Contextual theological meaning	Foundational to the “Seven ‘I Am’ Statements” doctrine (14:6, “I am… the truth”) and to the “Holy Spirit as Counselor” doctrine (14:17; 15:26; 16:13, “the Spirit of truth”).
Hindi rendering / risk	[NEW — John, extends baseline truth_of_the_gospel component] सच्चाई (saccāī). CRITICAL — do not use सत्य (satya), despite सत्य being the more common Sanskrit-derived philosophical term, precisely because सत्य carries deep Vedantic freight as a name/quality of ultimate impersonal Reality (as in Satyam-Jnanam-Anantam Brahma, “Truth-Knowledge-Infinity is Brahman,” or the national motto Satyameva Jayate). Using सत्य for ἀλήθεια across John’s Gospel — especially at 14:6 (“I am the truth”) and 8:32 (“the truth will set you free,” which itself must be paired with the baseline Critical freedom entry’s स्वतंत्रता, never मुक्ति/मोक्ष) — risks the entire Johannine truth-vocabulary being absorbed into an Advaitic metaphysical framework in which “truth” names an impersonal absolute reality realized through gnosis, rather than the personal, historically self-revealing God disclosed in the incarnate Christ. सच्चाई, already established in the baseline truth_of_the_gospel entry (सुसमाचार की सच्चाई), is the safer, relationally-grounded term and must be used consistently across the whole Gospel. Theologian review required at every occurrence given the term’s density in John (used 25 times, more than any other NT book).

Field	Content
Term	ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα (hina phanerōthē autou ta erga hoti en theō estin eirgasmena)
Transliteration	hina phanerōthē … en theō estin eirgasmena
Literal meaning	”So that his works may be made evident, that they have been done/worked in God”
Semantic range	φανερόω — to manifest, make visible, disclose openly; ἐν θεῷ … εἰργασμένα — “having been worked/accomplished in God,” i.e., in dependent union with God, not autonomously
English variants	so that it may be clearly seen that his deeds have been done through/in God
Contextual theological meaning	Even good deeds done by the one who comes to the light are credited not to autonomous human moral achievement but to their being wrought “in God” — a striking, easily overlooked grace-not-works note closing the core passage, consonant with the baseline’s grace/works antithesis.
Hindi rendering / risk	ताकि यह प्रकट हो जाए कि उसके काम परमेश्वर में किए गए हैं। High risk — “ईश्वर में किए गए काम” (deeds done in God) must not be read as autonomous good works meriting divine approval (a subtle re-entry of the works-righteousness the baseline consistently guards against); the phrase credits even visible good deeds to a prior God-dependent relationship, not to independent merit. काम, never कर्म (see v.19 note).

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SECTION B — Chapter-by-Chapter Analysis, Whole Book

Chapter 1 (Prologue and Early Ministry)

John 1 is the Gospel’s theological overture and introduces the single densest cluster of new, high-stakes terms in the whole book.

Terms	Variants	Theological meaning	Hindi rendering / risk
Word ὁ λόγος (ho logos) “The word/reasoned utterance”	Greek philosophical background: the rational ordering principle of the universe (Stoic λόγος); Jewish background: God’s creative, self-revealing speech (Genesis 1; Psalm 33:6; Proverbs 8). John fuses both, identifying the λόγος as a personal, pre-existent, divine being. the Word, the Logos	The eternal, personal, divine Son existing “in the beginning,” through whom all things were made (1:3), who “was God” (1:1c) and “became flesh” (1:14) — the foundational text for “The Deity and Pre-existence of Christ.”	[NEW — John, CRITICAL] वचन (vacana). This is the established Hindi Christian rendering (BSI OV/NV: “आदि में वचन था”). वचन must never be rendered शब्द-ब्रह्म or नाद-ब्रह्म — Hindu/Vedantic concepts of a cosmic sound-syllable (Om/Shabda Brahman) understood as the impersonal source of the universe, which some Hindu-background readers might otherwise map onto “the Word.” John’s Logos is a personal, distinct divine Person (“the Word was with God,” implying relational distinction, and “the Word was God,” implying full deity) — not an impersonal cosmic vibration or emanation. Mandatory theologian review at every occurrence in 1:1-18.
only begotten / only Son μονογενής (monogenēs) “One of a kind, unique”	See detailed treatment under John 3:16 above only-begotten, one and only, unique	Establishes Christ’s unique, non-repeatable Sonship at the very outset of the Gospel (1:14, 18), before its reprise in 3:16,18.	[Reused within-book from 3:16/18 entry] एकलौता पुत्र. Critical.
grace χάρις (charis) Favor freely given	Unmerited divine favor grace	”Full of grace and truth” (1:14) and “grace upon grace” (1:16) — the incarnate Word is the fountainhead of the very grace already documented as Critical/High throughout the Romans/Galatians baseline.	[Reused from baseline TM grace] अनुग्रह. High.
truth ἀλήθεια (alētheia) See John 3:21 above	— truth	Paired with grace as the incarnate Word’s defining character (1:14,17) — establishing सच्चाई’s theological weight from the Gospel’s first chapter.	[Reused within-book from 3:21 entry] सच्चाई. Critical.
life ζωή (zōē) Life	The divine life inherent in the Logos (1:4), the source of “the light of men” life	Foundation for John’s repeated identification of Christ as the source of life (cf. 5:26; 6:33,35; 11:25; 14:6).	[NEW — John] जीवन। High risk when unqualified — should generally be paired with अनन्त where the text intends “eternal life,” but bare जीवन (1:4; 5:26; etc.) denotes the divine life itself, inherent in the Son, and must not be diluted to mere biological vitality (प्राण) which lacks the same theological weight.
light φῶς (phōs) Light	See John 3:19-21 above the light, the true light	”The light of men” (1:4), “the true light” (1:9) — foundational light/darkness dualism established here, extended at 3:19-21; 8:12; 9:5; 12:35-36,46.	[NEW — John, extends baseline glory caution] ज्योति। High. See full note at 3:19.
darkness σκοτία (skotia) Darkness	Moral/relational opposition to the light darkness	”The light shines in the darkness, and the darkness has not overcome it” (1:5) — establishes light’s decisive victory from the outset.	[Reused from baseline TM armor_of_light pairing] अंधकार। Medium.
witness/testify μαρτυρέω / μαρτυρία (martyreō / martyria) Testify, testimony	See John 3:11 above witness, testify, bear witness	John the Baptist “came to bear witness about the light” (1:7-8) — establishes the witness-motif that structures the entire Gospel (the Baptist, the Father, the Spirit, the works, the Scriptures, the disciples all “testify” to Christ).	[NEW — John, established at 1:7] गवाही देना / साक्षी। Medium-High.
world κόσμος (kosmos) World	See John 3:16 above world	”He was in the world, and the world was made through him, yet the world did not know him” (1:10) — introduces κόσμος’s ambivalent range (creation vs. rebellious humanity) from the first chapter.	[NEW — John, CRITICAL] जगत। Never संसार. See full note at 3:16.
children of God τέκνα θεοῦ (tekna theou) “Children of God”	Those who receive the Word and believe in his name become God’s children — “not of blood nor of the will of the flesh nor of the will of man, but of God” (1:12-13) children of God	Directly parallels and anticipates the “born again” teaching of John 3, showing regeneration is already implicit in the prologue.	[NEW — John, ties to baseline adoption] परमेश्वर की सन्तान। Medium-High — should be read alongside the baseline adoption entry (दत्तक-पुत्रता) as expressing the same reality of full filial status granted by grace, not by natural/ethnic descent (“not of blood”) nor by human effort (“nor of the will of man”).
Word became flesh ὁ λόγος σὰρξ ἐγένετο (ho logos sarx egeneto) “The Word became flesh”	The precise text underlying the theological term “incarnation” already defined and Critically flagged in the baseline incarnation/bible_term_registry.json entry, which explicitly cites this verse the Word became flesh	The eternal Son permanently, genuinely assumed human nature — the single verse the baseline incarnation entry was written to translate correctly.	[Reused from baseline TM incarnation] देहधारण। CRITICAL. NEVER अवतार. This is the definitional verse for the baseline’s existing incarnation entry; no new decision required, but flagged here as its primary textual anchor.
Lamb of God ὁ ἀμνὸς τοῦ θεοῦ (ho amnos tou theou) “The lamb of God”	Sacrificial/Passover imagery (Exodus 12; Isaiah 53:7) identifying Jesus as the atoning sacrifice Lamb of God	John the Baptist’s identification of Jesus (1:29,36) as the one “who takes away the sin of the world” — establishes substitutionary atonement imagery from the Gospel’s outset, reprised at the crucifixion (19:36, Passover typology).	[NEW — John] परमेश्वर का मेम्ना। High risk — must be distinguished from generic बलि पशु (sacrificial animal) vocabulary that could reduce Christ’s unique, once-for-all atonement to one ritual offering among the many animal sacrifices familiar from Hindu yajna/homa traditions; requires a note anchoring it in the unrepeatable Passover-lamb typology fulfilled once in Christ.
Rabbi ῥαββί (rhabbi) “My teacher/great one”	See John 3:2 above Rabbi, Teacher	Repeated address to Jesus by early disciples (1:38,49)	[Reused within-book from 3:2 entry] रब्बी (gloss: शिक्षक). Never गुरू. Medium.
Messiah / Christ Χριστός / Μεσσίας (Christos / Messias) “Anointed one”	See baseline messiah entry Messiah, Christ, the Anointed One	Andrew’s declaration, “We have found the Messiah” (1:41) — John explicitly glosses the Aramaic term for his readers, modeling the cross-cultural explanation this pipeline itself must provide.	[Reused from baseline TM messiah] मसीह। Critical.
Son of God υἱὸς τοῦ θεοῦ (huios tou theou) “Son of God”	See baseline son_of_god entry Son of God	Nathanael’s confession (1:49), echoing Christological confessions throughout the Gospel (culminating at 20:31).	[Reused from baseline TM son_of_god] परमेश्वर का पुत्र। Critical.
King of Israel βασιλεὺς τοῦ Ἰσραήλ (basileus tou Israēl) “King of Israel”	Messianic-royal title, paired with Son of God in Nathanael’s confession King of Israel	Anticipates the “King of the Jews” inscription at the crucifixion (19:19) — royal messianic identity framing the whole Gospel from beginning to end.	[NEW — John] इस्राएल का राजा। Medium risk — should be read consistently with यीशु का राजत्व (kingship_of_jesus, [Reused from baseline TM]), already documented as adjacent to the Critical Lordship doctrine.
Son of Man υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) See John 3:13 above	— Son of Man	First appears at 1:51 (“angels ascending and descending on the Son of Man”) — the Jacob’s-ladder allusion (Genesis 28:12) making Christ himself the meeting-point of heaven and earth.	[Reused within-book from 3:13 entry] मनुष्य का पुत्र। High.
believe πιστεύω (pisteuō) See John 3:12 above	— believe	The prologue’s stated purpose for the whole Gospel is to produce belief (cf. 20:31); already active by 1:12 (“as many as received him… who believed in his name”).	[Reused from baseline TM faith] विश्वास करना। High.

Chapter 2 (Cana and Temple Cleansing)

Terms	Variants	Theological meaning	Hindi rendering / risk
sign σημεῖον (sēmeion) See John 3:2 above	— sign	The wedding-wine miracle is “the first of his signs,” which “manifested his glory” and produced disciple-belief (2:11) — establishing the sign-belief-glory nexus that structures the whole Gospel.	[Reused within-book from 3:2 entry] चिन्ह। Medium.
glory δόξα (doxa) Radiant honor/presence	See baseline glory entry glory	”He manifested his glory” (2:11) — the first of many “glory” statements in John linking Christ’s works to visible divine honor.	[Reused from baseline TM glory] महिमा। High.
hour ὥρα (hōra) Hour, appointed time	John’s technical use of “hour” (ὥρα) for the divinely appointed time of the cross/glorification, distinct from mere clock-time ”my hour has not yet come,” “the hour”	Jesus tells Mary, “My hour has not yet come” (2:4) — the first of a series of “hour” statements (7:30; 8:20; 12:23,27; 13:1; 17:1) tracking toward the passion, at which point “the hour has come.”	[NEW — John] घड़ी / समय (context-sensitive: “मेरी घड़ी अभी नहीं आई” / “मेरा समय अभी नहीं आया”)। Medium risk — must be read as a fixed divine appointment (tied to providence doctrine), not an arbitrary or astrologically auspicious moment (a live concept in Indian muhurta/shubh-samay practice, already flagged as a collision point in the Galatians baseline elemental_principles entry) — Christ’s “hour” is self-determined by the Father’s will, not read off external omens.
zeal ζῆλος (zēlos) Zeal, jealous ardor	See baseline zeal entry zeal	”Zeal for your house will consume me” (2:17, citing Psalm 69:9) at the temple-cleansing	[Reused from baseline TM zeal] उत्साह। Medium.
temple τὸ ἱερόν / ὁ ναός (to hieron / ho naos) The temple precinct / the temple sanctuary proper	The physical Jerusalem Temple building temple	Jesus’ cleansing action and his enigmatic statement, “Destroy this temple… I will raise it up,” which John explains refers to “the temple of his body” (2:19-21) — anticipating the resurrection and a new locus of God’s presence in Christ himself.	[NEW — John] मन्दिर। Low-Medium risk — this is the literal Jerusalem Temple building and may be rendered मन्दिर without collision (unlike the baseline’s church entry, which forbids मंदिर specifically for ekklēsia, the New Testament community — a different referent entirely). Context must make clear मन्दिर here names the historical Jewish sanctuary, and when 2:21 shifts the referent to Christ’s own body, this metaphorical shift must be made explicit in translator notes so readers do not confuse the physical building with the Gospel’s later, quite different use of कलीसिया for the church.
believe πιστεύω (pisteuō) —	— believe	”His disciples believed in him” (2:11); the sign’s stated purpose.	[Reused] विश्वास करना। High.

Chapter 3 (remainder: John 3:22-36, beyond the core passage)

The core passage (3:1-21) is fully treated in Section A above. Verses 22-36 continue the chapter with John the Baptist’s climactic testimony and introduce no entirely new doctrines but reuse and reinforce several core-passage terms while adding a small number of new ones.

Terms	Variants	Theological meaning	Hindi rendering / risk
bridegroom ὁ νυμφίος (ho nymphios) Bridegroom	OT covenant-marriage imagery (Israel as God’s bride) applied to Christ bridegroom	The Baptist casts himself as “the friend of the bridegroom” (3:29), rejoicing at another’s exaltation rather than seeking his own — a model of self-effacing witness.	[NEW — John] दूल्हा। Low risk.
friend φίλος (philos) Friend	Distinct root from ἀγαπάω; denotes affectionate personal loyalty friend	”The friend of the bridegroom” (3:29); this term recurs significantly at 15:13-15 (see ch.15 below).	[NEW — John] मित्र। Low.
he who comes from above ὁ ἄνωθεν ἐρχόμενος (ho anōthen erchomenos) “The one coming from above”	Reuses ἄνωθεν from 3:3,7 in its spatial sense he who comes from above	”He who comes from above is above all” (3:31) — reinforces Christ’s heavenly origin and supreme authority, echoing 3:13.	[Reused within-book from 3:3/3:13 entries] ऊपर से आनेवाला। High.
the Father loves the Son ὁ πατὴρ ἀγαπᾷ τὸν υἱόν (ho patēr agapa ton huion) “The Father loves the Son”	See ἀγαπάω note at 3:16 the Father loves the Son	”The Father loves the Son and has given all things into his hand” (3:35) — grounds the Son’s authority in the Father’s love, not independent claim, establishing the pattern of intra-Trinitarian relational love foundational to the curriculum doctrine “Unity of the Father and the Son.”	[Reused] पिता पुत्र से प्रेम करता है। High.
wrath of God ὀργὴ τοῦ θεοῦ (orgē tou theou) Wrath of God	See baseline wrath_of_god entry the wrath of God	”Whoever does not obey the Son shall not see life, but the wrath of God remains on him” (3:36) — the chapter’s closing note, pairing unbelief with disobedience and settling into God’s ongoing, personal, righteous judgment, not mere absence of blessing.	[Reused from baseline TM wrath_of_god] परमेश्वर का क्रोध। High — “never personal revenge (बदला) or capricious anger,” and here specifically linked to the core passage’s condemnation vocabulary; obedience (ἀπειθῶν, “disobeying”) is presented as functionally equivalent to unbelief, tightening the connection between faith and obedience already documented in the baseline obedience_of_faith entry.

Chapter 4 (The Samaritan Woman)

Terms	Variants	Theological meaning	Hindi rendering / risk
living water ὕδωρ ζῶν (hydōr zōn) “Living/flowing water”	Ordinary sense: flowing spring water (as opposed to stagnant well water); theological sense: the Spirit-given life Christ supplies, springing up to eternal life (4:10,14) living water	The first of John’s great life-giving-provision metaphors, structurally parallel to “bread of life” (ch.6).	[NEW — John] जीवन का जल / जीवित जल। High risk — must be read as a gift graciously given by Christ (parallel to the baseline grace entry), not attainable through ritual water-fetching (a literal theme in the narrative itself, which the passage explicitly transcends) nor confused with sacred-river bathing traditions (e.g., Ganga water as a source of ritual purification/liberation) prominent in Hindu practice — this living water satisfies permanently and comes from Christ himself, not from any physical source, however sacred.
worship προσκυνέω (proskyneō) To bow down, prostrate, worship	See baseline worship entry worship	”True worshipers will worship the Father in spirit and truth” (4:23-24) — worship is redefined away from a fixed geographic site (Jerusalem vs. Samaria) toward a Spirit-enabled, truth-grounded relationship.	[Reused from baseline TM worship] आराधना। [NEVER पूजा.] High.
spirit and truth πνεῦμα καὶ ἀλήθεια (pneuma kai alētheia) “Spirit and truth”	The Holy Spirit’s enabling and the revealed truth of God in Christ, together constituting the mode of acceptable worship in spirit and truth	Displaces place-bound, ritual-location worship (a live concern given India’s own geography of pilgrimage sites/tirthas) with a Spirit-Christ-centered worship not tied to any sacred location.	[Reused] आत्मा और सच्चाई। High risk — must be handled pastorally given the density of Indian pilgrimage-site (tirtha) devotion; the point is not that place is irrelevant to piety in general but that worship’s acceptability before God no longer depends on geographic sanctity.
Messiah ὁ Χριστός (ho Christos) See ch.1 above	— Messiah, Christ	The Samaritan woman’s own confession and the Samaritans’ subsequent testimony (4:25,29,42) — remarkably, from a non-Jewish, religiously mixed background, anticipating the Gospel’s wider Gentile mission.	[Reused] मसीह। Critical.
harvest θερισμός (therismos) Harvest	Agricultural metaphor for the ingathering of believers harvest, ripe for harvest	”The fields… are white for harvest” (4:35) — evangelistic urgency.	[NEW — John] फसल। Low risk.

Chapter 5 (Healing at Bethesda, the Son’s Authority)

Terms	Variants	Theological meaning	Hindi rendering / risk
Sabbath σάββατον (sabbaton) Sabbath	See baseline baptism-adjacent covenant-observance category; not itself in baseline TM but culturally parallel to circumcision Sabbath	The healing controversy (5:9-18) precipitates the first major “Sabbath conflict,” repeated in ch.9, over Jesus’ authority relative to the Law.	[NEW — John] सब्त का दिन। Medium risk — requires OT background note (Exodus 20:8-11) for readers without OT literacy; not itself doctrinally volatile but load-bearing for the authority-of-Christ conflicts of chs. 5 and 9.
work/works ἔργον / ἔργα (ergon / erga) Work, deed, activity	See John 3:19-20 above; here specifically God’s own ongoing creative-sustaining activity, “My Father is working, and I too am working” (5:17) work, working	Jesus claims continuous divine prerogative-activity, equating his own work with the Father’s — a direct claim to deity that provokes the Jewish leaders’ charge of blasphemy (5:18).	[Reused within-book from 3:19] काम (never कर्म). High risk — this occurrence is theologically loaded beyond the ordinary sense: it is a claim to divine activity/authority, not merely virtuous human deeds, and must be read together with the deity-of-Christ doctrine.
honor τιμή / τιμάω (timē / timaō) Honor, value, esteem	”That all may honor the Son, just as they honor the Father” (5:23) honor	Equal honor due to the Son as to the Father — a direct claim to co-equal deity.	[NEW — John] सम्मान। High risk in this specific verse (5:23) — the equality of honor claimed for Father and Son is the doctrinally loaded element; सम्मान itself is a low-risk lexical choice, but the equal-honor claim must not be softened to a lesser derivative honor.
life in himself ζωὴν ἐν ἑαυτῷ (zōēn en heautō) “Life in himself”	Self-existence/aseity — having life as an inherent attribute of one’s own being, not derived or granted from outside oneself life in himself	”As the Father has life in himself, so he has granted the Son also to have life in himself” (5:26) — the Son possesses life-giving power as his own inherent divine attribute, not as a delegated created power.	[NEW — John] आप में जीवन रखना/स्वयं में जीवन। High risk — must convey inherent, self-existent life (an attribute of deity itself, cf. Exodus 3:14’s “I AM”), not a life merely bestowed as a created gift that could in principle be revoked, which would undercut the Son’s own deity.
resurrection ἀνάστασις (anastasis) See baseline resurrection entry	— resurrection	”The resurrection of life… the resurrection of judgment” (5:29) — the Son as the one who raises the dead, both to life and to judgment.	[Reused from baseline TM resurrection] पुनरुत्थान। [NEVER पुनर्जन्म.] Critical.
judgment κρίσις (krisis) See John 3:19 above	— judgment	”The resurrection of judgment” (5:29), and “he has given him authority to execute judgment, because he is the Son of Man” (5:27) — links judgment authority to the Son of Man title.	[Reused within-book from 3:19] न्याय। Critical.
witness μαρτυρέω/μαρτυρία See John 1/3 above	— witness, testify	Chapter 5 catalogs a fourfold witness to Christ: John the Baptist, the Father, Christ’s own works, and the Scriptures (5:31-39) — building John’s cumulative testimony-case.	[Reused] गवाही देना। Medium-High.

Chapter 6 (Bread of Life)

Terms	Variants	Theological meaning	Hindi rendering / risk
bread of life ὁ ἄρτος τῆς ζωῆς (ho artos tēs zōēs) “The bread of life”	Building on the manna-in-the-wilderness typology (Exodus 16), Christ identifies himself as the true, sustaining, life-giving bread bread of life, living bread	The second of John’s great “I am” self-declarations (6:35,48,51) and the first fully unpacked one — Christ himself, not merely his teaching, sustains eternal life.	[NEW — John, Critical] जीवन की रोटी। High risk — must not be reduced to a merely symbolic teaching-metaphor detached from the person of Christ; also anticipates the still higher-risk “eat my flesh, drink my blood” language below.
manna τὸ μάννα (to manna) Manna	OT background: the wilderness bread God supplied Israel (Exodus 16) manna	The type that Christ, the true bread, surpasses and fulfills (6:31-33,49-51).	[NEW — John] मन्ना। Low risk (transliterated proper term, OT background note required).
flesh and blood σάρξ … αἷμα (sarx … haima) Flesh … blood	Here σάρξ shifts to a third distinct sense from both the Pauline “fallen nature” sense (Romans/Galatians baseline) and the “natural birth” sense of John 3:6: here it denotes Christ’s literal physical body, given sacrificially as food/drink in strongly eucharistic language (“unless you eat the flesh of the Son of Man and drink his blood, you have no life in you,” 6:53) eat my flesh, drink my blood	The most demanding and misunderstood of Jesus’ teachings in the Gospel (many disciples “turned back,” 6:66) — a vivid, deliberately shocking metaphor for total, personal appropriation of Christ’s sacrificial death, prefiguring the Lord’s Supper.	[NEW — John, CRITICAL] मांस (māṅsa, literal flesh-to-eat sense) and लोहू (established Hindi Bible term for “blood,” distinct from रक्त). This is one of the highest pastoral-sensitivity passages in the entire Gospel for a Hindu-background readership, for at least three compounding reasons: (1) widespread vegetarianism and purity taboos around meat-eating in Hindu religious practice make “eat flesh, drink blood” language viscerally repellent on first hearing, quite apart from its theological content; (2) blood carries strong ritual-impurity associations in Hindu practice (menstrual blood, animal sacrifice blood) that could color this text negatively; (3) the passage could be misheard, absent explanation, as endorsing literal cannibalism. John himself signals the language is figurative-yet-real (“it is the Spirit who gives life; the flesh is no help at all,” 6:63, deliberately using σάρξ in yet a fourth sense there — human effort/capacity, closer to the Pauline sense!). Mandatory theologian AND native-speaker review at every occurrence in 6:51-58, with a required translator note distinguishing this sacrificial/sacramental “flesh and blood” language from (a) the Romans/Galatians technical sarx (fallen nature), (b) the John 3:6 natural-birth sarx, and (c) literal meat-eating, framing it instead as symbolic-yet-substantial personal appropriation of Christ’s atoning death, later formalized in the Lord’s Supper.
draw ἑλκύω (helkyō) Draw, drag	Effectual, sovereign divine initiative in bringing a person to faith draw, drawn	”No one can come to me unless the Father who sent me draws him” (6:44) — directly parallel to the baseline election/calling doctrine of sovereign, effectual divine initiative.	[NEW — John, extends baseline election/calling Critical entries] खींचना। High risk — must be read as sovereign, personal, effectual divine initiative (consistent with the baseline’s forbidding of भाग्य/नियति/किस्मत for calling and election), not an impersonal magnetic force or a merely persuasive external influence a person could equally well resist by strength of will alone.
murmur γογγύζω (gongyzō) To grumble, murmur	OT echo of Israel’s wilderness murmuring against Moses (Exodus 16:2) murmured, grumbled	The crowd’s and disciples’ resistant reaction to the hard teaching (6:41,43,61)	[NEW — John] बुदबुदाना। Low risk.
hard saying σκληρός λόγος (sklēros logos) “Hard/harsh word"	"This is a hard saying; who can listen to it?” (6:60) hard teaching, hard saying	Acknowledges the genuine difficulty of Christ’s self-revelation, met not by softening the claim but by the Spirit’s necessity (6:63) and Peter’s confession of having “nowhere else to go” (6:68).	[NEW — John] कठिन वचन। Low-Medium risk.
Holy One of God ὁ ἅγιος τοῦ θεοῦ (ho hagios tou theou) “The holy one of God”	Messianic confession Holy One of God	Peter’s climactic confession (6:69), paralleling and anticipating the confession-of-Lordship pattern already established as Critical in the baseline confession_of_faith entry (Romans 10:9-10).	[NEW — John, ties to baseline holy] परमेश्वर का पवित्र जन/पवित्र प्रभु। [Reused root] पवित्र (baseline holy). High.
eternal life ζωὴν αἰώνιον See John 3:15-16	— eternal life	The stated reward for eating the bread of life (6:27,40,47,54,68) — reinforcing eternal life as the Gospel’s central soteriological category.	[Reused] अनन्त जीवन। High.

Chapter 7 (Feast of Tabernacles Controversy)

Terms	Variants	Theological meaning	Hindi rendering / risk
living water / Spirit not yet given ὕδωρ ζῶν / τὸ πνεῦμα οὔπω … δεδομένον (hydōr zōn / to pneuma oupō dedomenon) “Living water” / “the Spirit not yet given”	Reprises the ch.4 living-water imagery, now explicitly identified by the narrator as a prophecy of the Spirit to be given after Christ’s glorification (7:37-39) living water; the Spirit had not yet been given	Establishes that the Spirit’s full outpouring awaits the completion of Christ’s redemptive work — glorification precedes Spirit-giving, a sequence developed further in chs.14-16 and 20:22.	[Reused within-book from ch.4 and baseline holy_spirit] जीवन का जल; पवित्र आत्मा। High risk.
judge by appearance κρίνετε κατ᾿ ὄψιν (krinete kat’ opsin) “You judge according to appearance”	Superficial, external judgment contrasted with the Son’s true, divine authority judge by outward appearances	”Do not judge by appearances” (7:24) — a minor but recurring Johannine theme of surface perception versus spiritual discernment (cf. ch.9’s blindness theme).	[NEW — John] देखने में/बाहरी रूप से न्याय करना। Low risk.
greater works μείζονα ἔργα (meizona erga) “Greater works”	See ἔργα note above greater works	Anticipates 14:12, “greater works than these will he do” — believers’ Spirit-empowered ministry extending Christ’s own works.	[Reused] बड़े काम (never कर्म)। Medium-High.

Chapter 8 (Light of the World, Truth and Freedom, “Before Abraham, I Am”)

Terms	Variants	Theological meaning	Hindi rendering / risk
I am the light of the world ἐγώ εἰμι τὸ φῶς τοῦ κόσμου (egō eimi to phōs tou kosmou) “I am the light of the world”	The third of John’s great “I am” statements; combines the ἐγώ εἰμι formula (see below) with the light/world vocabulary already established I am the light of the world	Direct claim to be the singular, sufficient source of spiritual illumination for all humanity — universally scoped (κόσμου), not culture- or nation-bound.	[NEW — John, Critical] मैं जगत की ज्योति हूँ। Critical — combines two already-flagged Critical/High terms (जगत, ज्योति) with the absolute ἐγώ εἰμι self-declaration (see below); must retain the exclusive, singular claim (“the light,” definite article) against any softening toward “a light” among many.
truth will set you free ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς (hē alētheia eleutherōsei hymas) “The truth will free you”	See ἀλήθεια at 3:21; ἐλευθερόω is the verbal cognate of ἐλευθερία (freedom), the term the Galatians baseline flags as this curriculum’s single highest-stakes term to date the truth will set you free	Freedom from sin’s bondage comes through knowing/abiding in Christ’s revealed truth, not through law-observance, ritual practice, or philosophical enlightenment.	[Reused from Galatians baseline TM freedom, CRITICAL] सच्चाई तुम्हें स्वतंत्र करेगी। CRITICAL — never मुक्ति/मोक्ष, extending the baseline’s forbidding of these terms to John’s own freedom-through-truth text — this verse is likely the single most commonly cited “freedom” text in popular usage after Galatians 5:1, and is exceptionally vulnerable to being heard as truth-as-gnosis producing self-liberation (moksha through jnana), rather than truth-as-Christ’s-person producing a gift of freedom received by abiding in him (8:31, “if you abide in my word”).
slaves of sin δοῦλος τῆς ἁμαρτίας (doulos tēs hamartias) “Slave/servant of sin”	See baseline slavery entry slave to sin	”Everyone who practices sin is a slave to sin” (8:34) — the bondage from which the truth/Son sets free.	[Reused from Galatians baseline TM slavery] दासत्व / दास। Medium.
absolute “I am” ἐγώ εἰμι (egō eimi) “I am”	The absolute, unpredicated use (without a following noun, unlike “I am the light/bread/door/etc.”), directly echoing the Septuagint’s rendering of God’s self-revelation at Exodus 3:14 (LXX ἐγώ εἰμι) and Isaiah’s divine self-declarations (Isaiah 41:4; 43:10-13; 46:4 LXX) “I am,” before Abraham was, I am	”Before Abraham was, I am” (8:58) — the Gospel’s single most direct claim to Christ’s own deity and pre-existence, provoking an immediate attempted stoning for blasphemy (8:59). Recurs at 18:5-6 (Gethsemane) and, arguably, 6:20 and 13:19.	[NEW — John, THE MOST CRITICAL SINGLE TERM IN THE BOOK] मैं हूँ। This must be flagged as Critical, requiring mandatory theologian review at every one of its absolute occurrences (8:24,28,58; 13:19; 18:5-6), and distinguished sharply in translator notes from the ordinary predicative “I am [something]” statements (bread, light, door, etc.), which — while themselves Critical/High — are a distinct grammatical and theological category. The specific and severe risk for a Hindi/Hindu-background readership: the bare declaration “मैं हूँ” (I am) is strikingly close in surface form to the central Advaita Vedanta realization-formula “अहम् ब्रह्मास्मि” (aham brahmāsmi, “I am Brahman”) and to the related Upanishadic teaching that the individual self (ātman) is identical with the impersonal ultimate reality (Brahman) — the exact monistic collision the Galatians baseline already flagged for “Christ lives in me” (2:20), but here even more direct, because Jesus is not describing an indwelling presence but making a bare self-identification claim using the identical grammatical form Hindu philosophical tradition uses for its own highest liberating insight. Without a clear translator’s note anchoring “मैं हूँ” to the Exodus 3:14/Isaiah divine-name background (i.e., Christ is claiming the personal, unique divine Name YHWH itself, not asserting a mystical identity between his individual consciousness and an impersonal cosmic ground of being), this phrase risks being read by Hindu-background hearers as confirming their own tradition’s central metaphysical claim rather than presenting Christ’s unique, exclusive deity. This is, alongside “the Father and I are one” (John 10:30, ch.10 below) and “world” (κόσμος), one of the three highest-stakes new terms this Gospel introduces to the Hindi Language Package.
devil as father ὁ διάβολος … πατήρ (ho diabolos … patēr) “The devil … father"	"You are of your father the devil” (8:44) you belong to your father, the devil	Establishes real personal spiritual opposition (the devil) as a category distinct from and opposed to God’s fatherhood — not a mere personification of impersonal evil-in-general.	[NEW — John] शैतान। Medium risk — should remain a real personal being, not softened into an impersonal principle of evil, consistent with the baseline’s general personalist theology (God, Spirit, and here the devil, are all personal agents, not impersonal forces).

Chapter 9 (Healing of the Man Born Blind)

Terms	Variants	Theological meaning	Hindi rendering / risk
blind / sight τυφλός / βλέπω (typhlos / blepō) Blind / to see	Both literal (the man’s physical blindness and healing) and figurative (spiritual blindness of the Pharisees who “see” yet remain blind, 9:39-41) blind, see, sight	Physical healing becomes an extended parable of spiritual perception versus willful spiritual blindness — echoing the light/darkness dualism of ch.1 and ch.3.	[NEW — John] अंधा / देखना। Medium risk in its figurative application — must preserve the irony that religious authorities, confident in their own spiritual “sight,” are the ones truly blind; must not collapse into a simple physical-healing miracle story without its deeper judgment-theme.
worship προσκυνέω See ch.4 above	— worship	The healed man’s climactic act of worshiping Jesus (9:38) — a decisive act of recognition and homage to Christ’s deity.	[Reused from baseline TM worship] आराधना। [NEVER पूजा.] High.
synagogue (expulsion) ἀποσυνάγωγος (aposynagōgos) “Put out of the synagogue”	Social/religious excommunication for confessing Christ put out of the synagogue	The healed man’s parents’ fear of expulsion (9:22) and the man’s own subsequent expulsion (9:34) — the social cost of confession, a live honor/shame dynamic.	[NEW — John] आराधनालय से बाहर निकाला जाना। Medium risk — flag for native speaker review per the baseline’s honor/shame routing rule; socially costly public confession of Christ remains a live pastoral reality for many Hindu-background converts facing family/community expulsion.

Chapter 10 (Good Shepherd; “The Father and I Are One”)

This chapter contains, alongside ch.8, some of the Gospel’s highest-risk material.

Terms	Variants	Theological meaning	Hindi rendering / risk
I am the good shepherd ἐγώ εἰμι ὁ ποιμὴν ὁ καλός (egō eimi ho poimēn ho kalos) “I am the good/model shepherd”	Fulfillment of OT shepherd-of-Israel imagery (Ezekiel 34; Psalm 23), contrasted with false shepherds/hired hands I am the good shepherd	The fourth major “I am” self-declaration; establishes Christ’s personal, sacrificial care for his people as their true and only shepherd.	[NEW — John, Critical] मैं अच्छा चरवाहा हूँ। High risk — must be read alongside the absolute ἐγώ εἰμι caution above; the predicative form here is somewhat lower risk than the absolute form, but the shepherd metaphor itself must be checked against any competing devotional shepherd-figures in local Hindu bhakti traditions (e.g., Krishna as gopala/cowherd-protector) — theologically distinct concepts, but a native-speaker sensitivity review is warranted to ensure the metaphor communicates uniquely and is not assimilated to a familiar deity-image.
lay down life τίθημι τὴν ψυχήν (tithēmi tēn psychēn) “To lay down the soul/life”	Voluntary, substitutionary self-sacrifice for others (“for the sheep,” 10:11,15,17-18) lay down his life	Christ’s death is a freely chosen, substitutionary act of self-giving love, not a fate imposed on him or an act of despair/self-destruction.	[NEW — John, High] अपना प्राण देना / अपने प्राण न्योछावर करना। High risk — must be read as voluntary, substitutionary, purposeful self-giving for others’ benefit, sharply distinguished from ritual self-immolation or ascetic self-mortification (already a documented Galatians-baseline collision point for crucified_with_christ) and from any fatalistic reading; 10:18 explicitly states “I lay it down of my own accord… I have authority to take it up again,” emphasizing sovereign self-determination, not passive victimhood.
one flock, one shepherd μία ποίμνη, εἷς ποιμήν (mia poimnē, heis poimēn) “One flock, one shepherd”	The ultimate unification of Jew and Gentile sheep under Christ (10:16) one flock and one shepherd	Anticipates and grounds the baseline unity_of_jews_and_gentiles doctrine already documented as High risk in the Romans package.	[NEW — John, ties to baseline] एक ही भेड़शाला, एक ही चरवाहा। High.
”I and the Father are one” ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (egō kai ho patēr hen esmen) “I and the Father, we are one”	ἕν is neuter singular (“one thing/reality”), not masculine (“one person”) — grammatically preserving distinction of Persons while asserting a profound unity of being/will/authority I and the Father are one	The direct textual anchor for the curriculum doctrine “Unity of the Father and the Son,” provoking an immediate charge of blasphemy (10:33) — the Jewish leaders correctly understood this as a claim to deity, not mere moral agreement.	[NEW — John, THE SECOND OF THIS BOOK’S THREE HIGHEST-STAKES NEW TERMS, alongside absolute ἐγώ εἰμι and κόσμος] पिता और मैं एक हैं। CRITICAL. The severe risk here parallels but exceeds the Galatians baseline’s “Christ lives in me” caution: a Hindu-background reader steeped in Advaita Vedanta may readily hear “the Father and I are one” as confirming the Vedantic axiom of ultimate non-difference between the individual self and the Absolute (as in the Mahavakya “तत्त्वमसि,” tat tvam asi, “That thou art,” or the Brahman-Atman identity taught in the Upanishads) — an impersonal, ontological merger dissolving all real distinction. John’s own grammar (ἕν, neuter “one thing,” not “one person”) and immediate narrative context (a claim provoking the charge of blasphemy, i.e., a claim to be a second, distinct divine Person claiming deity, not a claim of monistic identity erasing personal distinction) must be preserved: the Father and the Son remain eternally, personally distinct while sharing one undivided divine essence, will, and authority — the very grammar of Trinitarian doctrine (cf. the baseline trinity entry: त्रिएकता, “one God in three Persons,” never त्रिमूर्ति). This verse, together with 17:11,21-22 (see ch.17 below, where the same “one” language is astonishingly extended to describe believers’ unity with one another and with God), constitutes the single most theologically consequential translation decision in this entire Language Package extension and requires mandatory theologian review with an explicit accompanying translator note on every occurrence, cross-referenced to the baseline trinity entry.
blasphemy βλασφημία (blasphēmia) Blasphemy	Speech or claim held to profane or usurp what belongs to God alone blasphemy	The charge leveled against Jesus for claiming unity/equality with the Father (10:33,36) — evidence that his hearers correctly understood the claim as a claim to deity.	[NEW — John] निन्दा। Medium risk.
Scripture cannot be broken οὐ δύναται λυθῆναι ἡ γραφή (ou dynatai lythēnai hē graphē) “The Scripture cannot be loosed/annulled”	Affirms the binding, unbreakable authority of the Old Testament text (10:35, citing Psalm 82:6) Scripture cannot be broken	Grounds the curriculum’s implicit doctrine of the inspiration/authority of Scripture (cf. the baseline inspiration_of_scripture entry) directly in Jesus’ own stated view of the OT text.	[NEW — John, ties to baseline inspiration_of_scripture] पवित्रशास्त्र को टाला नहीं जा सकता। Medium-High.

Chapter 11 (Lazarus: “I Am the Resurrection and the Life”)

Terms	Variants	Theological meaning	Hindi rendering / risk
I am the resurrection and the life ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή (egō eimi hē anastasis kai hē zōē) “I am the resurrection and the life”	Combines the baseline’s already-Critical resurrection term with ζωή (life) in a predicative “I am” self-declaration — the fifth major “I am” statement I am the resurrection and the life	Christ does not merely predict or perform a future resurrection but personally is the source and ground of resurrection-life itself, presently and eternally.	[Reused, combining baseline TM resurrection (पुनरुत्थान) with जीवन] मैं पुनरुत्थान और जीवन हूँ। Critical — the baseline’s existing prohibition of पुनर्जन्म applies with full force here; “resurrection and life” must not be assimilated to any cyclical rebirth framework, and must be read alongside the absolute ἐγώ εἰμι caution (ch.8) as another instance of Christ personally embodying, not merely providing, the reality he proclaims.
glory of God ἡ δόξα τοῦ θεοῦ (hē doxa tou theou) See baseline glory entry	— the glory of God	”If you believe, you will see the glory of God” (11:40) — belief precedes and enables the perception of divine glory manifested in the raising of Lazarus.	[Reused] परमेश्वर की महिमा। High.
sign σημεῖον See ch.2 above	— sign	The raising of Lazarus is the last and greatest of John’s selected signs before the passion, directly precipitating the plot to kill Jesus (11:47-53).	[Reused] चिन्ह। Medium.

Chapter 12 (Anointing at Bethany; Triumphal Entry; “The Hour Has Come”)

Terms	Variants	Theological meaning	Hindi rendering / risk
glorify / the hour has come δοξάζω / ἡ ὥρα (doxazō / hē hōra) To glorify / the hour	See baseline glorification and John 2’s ὥρα entry glorify, the hour has come	”The hour has come for the Son of Man to be glorified” (12:23) — the turning-point statement after which the passion narrative unfolds; glorification and crucifixion are one event (cf. 3:14’s ὑψωθῆναι).	[Reused from baseline TM glorification] महिमान्वित किया जाना; घड़ी। High.
grain of wheat dies, bears fruit ὁ κόκκος τοῦ σίτου … ἀποθάνῃ … καρπὸν φέρει (ho kokkos tou sitou … apothanē … karpon pherei) “The grain of wheat… dies… bears fruit”	Agricultural metaphor for the necessity and fruitfulness of Christ’s (and, derivatively, the disciple’s) death unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit	Establishes the paradox that fruitful life comes only through death — foundational both to Christ’s own passion and, by extension, to Christian discipleship (12:25-26).	[NEW — John] गेहूं का दाना … मरना … फल लाना। Medium risk — the “bearing fruit” language (φέρει καρπόν) should be checked against the baseline Galatians fruit_of_the_spirit caution (फल collides with कर्म-फल): here फल denotes the abundant multiplication resulting from Christ’s sacrificial death, not accumulated personal merit, and this distinction should be maintained by context, though the risk is lower here than in the Galatians fruit-of-the-Spirit passage since the metaphor’s subject is Christ’s substitutionary death, not the believer’s ethical output.
hate/love one’s life μισεῖ τὴν ψυχὴν αὐτοῦ / ὁ φιλῶν τὴν ψυχήν (misei tēn psychēn autou / ho philōn tēn psychēn) “Hates his life/soul” / “loves his life”	ψυχή — life, soul, self; a Semitic idiom of relative priority (not literal self-hatred) whoever loves his life loses it; whoever hates his life… keeps it	Calls disciples to the same self-giving pattern as Christ’s own death — prioritizing eternal life over self-preservation.	[NEW — John] प्राण / जीवन। Medium risk — must be read as relative priority (valuing eternal life above self-preserving instinct), not literal self-hatred or a general ascetic devaluation of life/embodiment (a possible point of confusion given ascetic traditions that do devalue embodied life as such).
ruler of this world ὁ ἄρχων τοῦ κόσμου τούτου (ho archōn tou kosmou toutou) “The ruler of this world”	Refers to Satan; κόσμος here in its systemic-opposition sense the ruler of this world	”Now the ruler of this world will be cast out” (12:31) — Christ’s death/glorification decisively judges and defeats the cosmic power opposing God.	[Reused within-book from κόσμος entry above] जगत का हाकिम। Medium-High risk — reinforces the जगत/never-संसार decision; also names Satan as a real, personal, but ultimately defeated ruler — not an impersonal cosmic principle of evil co-equal with God.
lifted up ὑψωθῆναι See John 3:14, 8:28	— lifted up	”When I am lifted up from the earth, I will draw all people to myself” (12:32) — the third and final major occurrence of the ὑψωθῆναι double meaning (crucifixion/exaltation) in the Gospel.	[Reused within-book from 3:14 entry] ऊँचे पर उठाया जाना। High.
light / walk in darkness φῶς / περιπατεῖν ἐν τῇ σκοτίᾳ See chs.1,3 above	— light, walk in darkness	”While you have the light, believe in the light… walk while you have the light, lest darkness overtake you” (12:35-36) — the light/darkness dualism’s final major statement before the passion narrative.	[Reused] ज्योति; अंधकार में चलना। High.

Chapter 13 (Foot Washing; New Commandment; Betrayal Foretold)

Terms	Variants	Theological meaning	Hindi rendering / risk
new commandment ἐντολὴ καινή (entolē kainē) “New commandment"	"Love one another, as I have loved you” (13:34) a new commandment	Christ’s love (already established ἀγαπάω, self-giving) becomes the norm and measure for disciples’ mutual love — the sign by which “all people will know that you are my disciples” (13:35).	[NEW — John, ties to baseline brotherly_love] नई आज्ञा; एक दूसरे से प्रेम रखो। Medium-High risk — “as I have loved you” makes Christ’s self-giving love (culminating in the foot-washing that precedes this saying, and the cross that follows it) the standard, not merely the source, of Christian love; this must not be flattened into generic goodwill.
glorify / Son of Man glorified δοξάζω / ὁ υἱὸς τοῦ ἀνθρώπου ἐδοξάσθη (doxazō / ho huios tou anthrōpou edoxasthē) See ch.12 above	— glorify, the Son of Man is glorified	”Now is the Son of Man glorified, and God is glorified in him” (13:31) — spoken immediately after Judas’s departure to betray Jesus, again identifying the passion itself as glorification.	[Reused] महिमान्वित किया जाना; मनुष्य का पुत्र। High.
betray παραδίδωμι (paradidōmi) To hand over, deliver up, betray	Judas’s act (13:2,21,26-30) betray, hand over	The same verb (παραδίδωμι) is used throughout the passion narrative for the Father’s “handing over” of the Son and the various human agents’ “handing over” of Jesus to death — a deliberate ambiguity between human treachery and divine purpose.	[NEW — John] पकड़वाना / धोखा देना। Low-Medium risk — the deliberate ambiguity (human betrayal operating within, not against, God’s sovereign redemptive plan) should be preserved where possible through consistent vocabulary rather than resolved prematurely by the translation.

Chapter 14 (Way, Truth, Life; the Father’s House; the Paraclete)

The Farewell Discourse (chs. 14-17) contains the Gospel’s most sustained treatment of the Holy Spirit and of the Father-Son-believer unity, and constitutes the primary textual anchor for two curriculum doctrines: “The Holy Spirit as Counselor” and “Unity of the Father and the Son.”

Terms	Variants	Theological meaning	Hindi rendering / risk
I am the way, the truth, and the life ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (egō eimi hē hodos kai hē alētheia kai hē zōē) “I am the way and the truth and the life”	The sixth and most theologically comprehensive “I am” self-declaration, combining ὁδός (way/path — a term with obvious resonance to the “many paths” (marga) framework of Hindu religious pluralism), ἀλήθεια (truth, see 3:21), and ζωή (life, see 1:4) I am the way, the truth, and the life	”No one comes to the Father except through me” (14:6) — an explicit, exclusive claim that Christ alone, not any other teaching, practice, or path, mediates access to God.	[NEW — John, CRITICAL] मैं मार्ग, सच्चाई और जीवन हूँ। CRITICAL — मार्ग (mārga, “way/path”) is itself the exact Sanskrit/Hindi term used across Hindu tradition for the classical “paths” to liberation (bhakti-mārga, jnāna-mārga, karma-mārga) — meaning this verse’s very vocabulary invites, and must actively resist, an inclusivist misreading in which Christ is merely “one mārga among several” leading to the same divine destination, precisely the pluralist reading the Galatians baseline already flags as the central danger for truth_of_the_gospel and false_gospel. The exclusive particle in 14:6b (“no one comes to the Father except through me,” οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι᾿ ἐμοῦ) must be rendered with its full exclusive force (कोई भी पिता के पास नहीं आता सिवाय मेरे द्वारा) and never softened to “a way” or accompanied by any qualifying note suggesting other valid marga exist alongside Christ. Mandatory theologian review.
Father’s house ἐν τῇ οἰκίᾳ τοῦ πατρός μου (en tē oikia tou patros mou) “In my Father’s house”	Heavenly dwelling, God’s own household, with “many rooms” (14:2) prepared for believers my Father’s house, many rooms	Assures believers of a prepared, personal, relational eternal destiny with God — not an impersonal absorption into an undifferentiated divine reality nor an indefinite cycle of further existences.	[NEW — John, ties to baseline adoption] मेरे पिता का घर। Medium-High risk — “many rooms” (μοναὶ, dwelling-places) should be read as places prepared for distinct, ongoing, personal fellowship with God as Father, consonant with the adoption doctrine’s full-son-status framework, not as stages within a reincarnation cycle nor as differentiated levels of an impersonal cosmic hierarchy (as in some Hindu cosmological schemes of lokas/heavenly realms attained by merit).
another Counselor / Paraclete ἄλλον παράκλητον (allon paraklēton) “Another Helper/Advocate/Comforter of the same kind”	παράκλητος — from παρά (alongside) + καλέω (to call): “one called alongside” to help, defend, comfort, advocate; used of both the Spirit (14:16,26; 15:26; 16:7) and, in 1 John 2:1, of Christ himself before the Father — establishing a functional continuity between the Son’s presence with the disciples and the Spirit’s presence after his departure Comforter (KJV), Counselor, Advocate, Helper	Directly anchors the curriculum doctrine “The Holy Spirit as Counselor” — the Spirit is sent as a distinct, personal divine presence continuing and extending Christ’s own ministry to and through the disciples, not a lesser substitute or an impersonal spiritual atmosphere.	[NEW — John, CRITICAL, extends baseline holy_spirit] सहायक। This is the established Hindi rendering used in Hindi Bible tradition for παράκλητος. CRITICAL risk for two compounding reasons: (1) it must remain fully personal and divine — “another” (ἄλλον, of the same kind as Jesus himself, not ἕτερος/of a different kind — note the deliberate echo of the same ἄλλος/ἕτερος distinction already flagged as Critical in the Galatians baseline false_gospel entry, here used in the opposite, reassuring direction: the Spirit is fully of the same kind/quality as Christ) — never reducible to an impersonal life-force, universal consciousness, or diffuse divine presence (a live risk given Hindu concepts of prāṇa/an impersonal animating breath, or of an impersonal Paramatma pervading all things); (2) सहायक (“helper”) in ordinary Hindi usage can denote a merely subordinate assistant, and must be supplemented by context and translator notes making clear the Spirit’s full personal deity and co-equal status within the Godhead (cf. baseline trinity entry). Mandatory theologian review at every occurrence across chs. 14-16.
”I in the Father, the Father in me” ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί (egō en tō patri kai ho patēr en emoi) “I in the Father and the Father in me”	Mutual indwelling language describing the intra-Trinitarian relationship of Father and Son I am in the Father and the Father is in me	Extends the “Father and I are one” claim of 10:30 with reciprocal-indwelling language (14:10-11,20) — a distinctly relational, personal mutual indwelling, not a merger or dissolution of either Person’s distinctness.	[Reused within-book from John 10:30 entry, extended] मैं पिता में हूँ और पिता मुझ में है। CRITICAL — must be read together with the John 10:30 note above; the mutual, reciprocal structure of this language (each Person indwelling the other while remaining personally distinct) is itself evidence against a monistic collapse reading, and should be preserved and, where helpful, explained in a translator’s note distinguishing this personal, relational mutual indwelling from Advaitic identity/absorption.
keep my commandments = love ἐάν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε (ean agapate me, tas entolas tas emas tērēsete) “If you love me, you will keep my commandments”	Establishes obedience as love’s natural expression, not a separate meritorious achievement if you love me, keep my commandments	Directly parallel to the baseline’s obedience_of_faith doctrine: obedience flows from love/faith, is not the ground of standing before God, and is not a work earning merit.	[Reused, ties to baseline obedience_of_faith] आज्ञाओं का पालन करना। Medium-High.
peace εἰρήνη (eirēnē) See baseline peace entry	— peace	”Peace I leave with you… not as the world gives” (14:27) — Christ’s peace is categorically distinct from any peace the κόσμος (world, in its rebellious/anxious sense) can offer.	[Reused from baseline TM peace] शांति। Medium.

Chapter 15 (True Vine; Chosen Friends; the World’s Hatred)

Terms	Variants	Theological meaning	Hindi rendering / risk
I am the true vine ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή (egō eimi hē ampelos hē alēthinē) “I am the true vine”	The seventh and final major “I am” self-declaration; OT background: Israel as God’s vine/vineyard (Psalm 80:8-16; Isaiah 5:1-7; Jeremiah 2:21), which had failed to bear fruit — Christ succeeds where Israel-as-vine failed I am the true vine	Christ himself, not the nation or the Law, is the true source of covenant life and fruitfulness; believers (“branches”) derive all life and fruitfulness solely from union with him.	[NEW — John, Critical] मैं सच्ची दाखलता हूँ। High risk — must retain “true” (ἀληθινή) as exclusive/superlative (the one, genuine, ultimate vine, fulfilling and surpassing Israel’s own vine-imagery), not merely “a good vine” among others.
abide μένω (menō) To remain, dwell, continue	Persisting union and continued relationship — “abide in me, and I in you” (15:4) abide, remain, dwell	The condition for fruitfulness: not achievement or effort but sustained relational union with Christ, apart from which “you can do nothing” (15:5).	[NEW — John, extends the Galatians baseline in_christ caution] रहना। Medium-High risk — must be read as sustained, personal, relational union (continuing to trust, obey, and remain in fellowship with a distinct, personal Christ) — not, per the Galatians baseline’s caution on in_christ and christ_lives_in_me, a mystical merger or absorption into an impersonal divine reality. The mutual “abide in me, and I in you” structure parallels the “I in the Father, the Father in me” language of ch.14 and should be handled with the same theologian oversight.
friend φίλος (philos) See John 3:29 above	— friend	”I have called you friends… no longer servants” (15:14-15) — elevates the disciples’ relationship with Christ beyond mere servitude into intimate, trusted friendship, on the basis of shared knowledge (“I have made known to you everything”).	[Reused within-book] मित्र। Low-Medium risk.
chosen ἐκλέγομαι (eklegomai) To choose, select	Divine, sovereign, gracious selection chosen, appointed	”You did not choose me, but I chose you and appointed you” (15:16) — directly parallel to the baseline election doctrine, applied here to discipleship and mission rather than only to individual salvation.	[Reused from baseline TM election root] चुनना (verb form of परमेश्वर का चुनाव)। High.
world hates ὁ κόσμος … μισεῖ (ho kosmos … misei) “The world … hates”	κόσμος in its systemic-opposition sense (see 3:16 and 1:10 notes) if the world hates you	Disciples should expect the same hostility from “the world” that Christ himself received, since they no longer belong to its system (15:18-19).	[Reused within-book from κόσμος entry] जगत … घृणा करता है। High.

Chapter 16 (The Spirit of Truth; Sorrow Turned to Joy)

Terms	Variants	Theological meaning	Hindi rendering / risk
Spirit of truth τὸ πνεῦμα τῆς ἀληθείας (to pneuma tēs alētheias) “The Spirit of truth”	Combines the already-established Holy Spirit and truth entries; the title used consistently for the Paraclete’s identifying character (14:17; 15:26; 16:13) Spirit of truth	The Spirit’s ministry is fundamentally oriented to truth — guiding believers “into all the truth” (16:13) — reinforcing that the Spirit’s work is never independent of, or in tension with, the objective truth revealed in Christ.	[Reused, combining baseline holy_spirit (पवित्र आत्मा) with the John-established truth term (सच्चाई)] सच्चाई का आत्मा। Critical — this combination doubles the collision risk of each component term; must be read as the personal Holy Spirit’s ministry of leading believers into the objective, Christ-revealed truth, never as an impersonal cosmic “spirit of truth-consciousness” resembling Hindu concepts of an impersonal universal awareness (chit/consciousness) as an attribute of Brahman.
convict ἐλέγχω (elegchō) See John 3:20 above	— convict, prove guilty	The Spirit “will convict the world concerning sin and righteousness and judgment” (16:8) — the Spirit’s convicting ministry extends the light’s exposing function from 3:20 into an ongoing post-Pentecost work.	[Reused within-book from 3:20 entry] दोषी ठहराना / उजागर करना। High risk — links directly to the earlier flagged term; the three specified objects (sin, righteousness [धार्मिकता, Reused, Critical], judgment [न्याय]) should each retain their established baseline/within-book renderings for maximal doctrinal coherence across the Language Package.
sorrow turned to joy λύπη … χαρά (lypē … chara) Sorrow … joy	Reversal-of-fortune structure, illustrated by the birth-pain metaphor (16:20-22) your sorrow will turn into joy	The disciples’ grief at Christ’s departure/death will be transformed, not merely relieved, into a joy “no one will take from you” — grounded in the resurrection.	[NEW — John] दुःख … आनन्द। Low-Medium risk.
birth pains ὠδίνω (ōdinō) To be in labor/travail	Metaphor of childbirth’s pain giving way to joy at new life like a woman in labor	An organic, natural-birth metaphor for the disciples’ temporary sorrow yielding to lasting joy — should be handled as a straightforward metaphor, with no connection to the doctrinally sensitive “new birth” (nayā janma) terminology of John 3, despite superficial vocabulary proximity (both involve “birth” imagery in English, but distinct Greek roots: ὠδίνω here vs. γεννάω in ch.3).	[NEW — John] प्रसव पीड़ा। Low risk — flag only to ensure translators do not conflate this natural-birth-pangs metaphor with the theologically loaded नया जन्म (new birth/regeneration) vocabulary of John 3, which is a wholly distinct concept despite the shared English word “birth.”
ask in my name αἰτήσητε ἐν τῷ ὀνόματί μου (aitēsēte en tō onomati mou) “Ask in my name”	Praying with Christ’s authorization and in accordance with his revealed character/will, not invoking his name as a formula of independent power ask in my name	Establishes the pattern of Christian prayer as access to the Father granted through and grounded in the Son (16:23-24,26), consistent with the baseline intercession doctrine.	[NEW — John, ties to baseline intercession] मेरे नाम से मांगना। Medium risk — must be distinguished from mantra-repetition or name-invocation as an independently efficacious ritual formula (a live concept in Hindu japa/mantra practice, where repeating a divine name is itself considered spiritually potent); asking “in Christ’s name” is relational and representative (asking as one united to and authorized by Christ), not a verbal incantation with automatic power.
overcome the world νενίκηκα τὸν κόσμον (nenikēka ton kosmon) “I have overcome/conquered the world”	νικάω — to conquer, prevail, win victory I have overcome the world	”Take heart; I have overcome the world” (16:33) — Christ’s victory over the κόσμος in its opposition-to-God sense is already accomplished, grounding believers’ present courage amid ongoing tribulation.	[Reused within-book from κόσμος entry] मैंने जगत पर जय पाई है। High risk — this is a decisive, already-accomplished victory (perfect tense νενίκηκα), not an aspiration or an ongoing struggle whose outcome remains uncertain — consistent with the baseline assurance_of_salvation doctrine’s emphasis on settled confidence grounded in Christ’s finished work, not karmic uncertainty about ultimate outcome.

Chapter 17 (The High Priestly Prayer)

Terms	Variants	Theological meaning	Hindi rendering / risk
glorify δοξάζω See baseline glorification	— glorify	The prayer opens and is structured around mutual glorification of Father and Son (17:1,4-5) — including Christ’s request to be restored to “the glory I had with you before the world existed” (17:5), a direct pre-existence claim.	[Reused] महिमान्वित करना/महिमा। Critical — 17:5 is one of the Gospel’s clearest pre-existence texts alongside 1:1 and 3:13; must be read together with those entries.
eternal life defined as knowing God αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε (hautē estin hē aiōnios zōē, hina ginōskōsin se) “This is eternal life, that they may know you”	γινώσκω — to know, in the full Hebraic-relational sense of intimate, experiential, covenantal knowledge (as in “Adam knew his wife,” or God “knowing” Israel), not primarily intellectual/propositional knowledge and emphatically not the Greek gnostic/philosophical sense of liberating esoteric insight this is eternal life, that they know you	John’s own definition of eternal life (17:3) — not primarily a future destination but a present, relational, personal knowing of “the only true God” and “Jesus Christ whom you have sent.”	[NEW — John, CRITICAL, ties to Galatians baseline known_by_god] जानना (verb); relational rendering required: परमेश्वर को जानना (to know God, relationally). CRITICAL — this verse is exceptionally vulnerable to a jnāna-mārga misreading, in which “eternal life” is achieved through gnosis, liberating self-realization, or mystical insight attained by the seeker’s own spiritual effort or enlightenment — precisely the reading the Galatians baseline’s known_by_god entry already warns against (“divine relational initiative, not attainment of jñāna”). Here the risk is compounded because John explicitly defines eternal life in terms of “knowing” — this must be rendered and explained as relational, covenantal, personal knowing of a personal God who has revealed himself and initiated the relationship (consistent with 17:3’s own qualifier, “whom you have sent” — knowledge grounded in God’s initiating self-revelation, not human attainment) — never as impersonal metaphysical realization of one’s own identity with the divine. Mandatory theologian review.
that they may be one ἵνα ὦσιν ἕν (hina ōsin hen) “That they may be one”	Extends the John 10:30 “I and the Father are one” (ἕν) language to describe the desired unity among believers, itself grounded in and patterned after the Father-Son unity (“just as you, Father, are in me, and I in you, that they also may be in us,” 17:21) that they may be one, even as we are one	The third and climactic occurrence of ἕν-unity language in the Gospel (after 10:16’s “one flock” and 10:30’s “I and the Father are one”), now extended relationally to the whole believing community — grounding church unity theologically in Trinitarian unity itself.	[Reused within-book from 10:30 entry, extended — remains one of this book’s three highest-stakes new terms] वे भी एक हों। CRITICAL — the same Advaitic-collision risk documented at 10:30 applies here with an added layer: because this verse explicitly extends “oneness” to human believers joined with the Father and Son, an insufficiently guarded rendering could be heard as teaching that believers literally merge into the divine essence (a form of theosis-as-absorption, or worse, a confirmation of Advaitic non-dual identity between the human self and the Absolute extended to a community of “liberated” souls). The Hindi rendering and any accompanying translator note must make clear this is a unity of love, purpose, mission, and mutual indwelling by the Spirit — modeled on, but not identical to, the essential ontological unity of Father and Son — not a literal ontological merger erasing the personal distinctness of each believer, of the Father, or of the Son. Mandatory theologian review at every occurrence (17:11,21-23).
name ὄνομα (onoma) See John 3:18 above	— your name, keep them in your name	”Holy Father, keep them in your name” (17:11) — God’s revealed name/character as the sphere of the believers’ protection and unity.	[Reused] नाम। Medium.
sent ἀποστέλλω See John 3:17 above	— sent	Repeated refrain throughout the prayer (17:3,8,18,21,23,25) — Christ’s own sent-ness by the Father becomes the pattern for the disciples’ own sent-ness into the world (17:18).	[Reused] भेजना। Medium-High.
sanctify ἁγιάζω (hagiazō) See baseline sanctification entry	— sanctify	”Sanctify them in the truth… for their sake I consecrate myself” (17:17,19) — links the believers’ sanctification directly to the objective, revealed truth and to Christ’s own self-consecration.	[Reused from baseline TM sanctification] पवित्र करना/पवित्रीकरण। High.
world κόσμος See John 3:16 above	— world	Occurs 18 times in this single chapter — the highest concentration in the Gospel — spanning the full range of senses (creation, humanity, and the system opposed to God); the disciples are explicitly “not of the world” (οὐκ εἰσὶν ἐκ τοῦ κόσμου) even though sent “into the world” (17:18).	[Reused, extends CRITICAL entry] जगत। Critical — chapter 17’s density of usage makes it the single most concentrated test-case in the whole Gospel for the जगत/never-संसार rule established at 3:16.

Chapter 18 (Arrest and Trial before Pilate)

Terms	Variants	Theological meaning	Hindi rendering / risk
”I am he” ἐγώ εἰμι (egō eimi) See John 8:58 above	— “I am he”	When Jesus identifies himself to the arresting soldiers with the bare ἐγώ εἰμι (18:5-6,8), “they drew back and fell to the ground” — a reaction disproportionate to a mere self-identification (“I am [the one you’re looking for]”) and suggestive of the same divine self-declaration force as 8:58.	[Reused within-book from 8:58 entry — CRITICAL] मैं हूँ। Critical — same Advaitic-collision caution applies; translators must decide, with theologian input, whether and how to signal in this narrative context (where the phrase is grammatically also a perfectly ordinary self-identification, “I am he/it”) that John intends the reader to hear an echo of the divine Name, evidenced by the soldiers’ otherwise inexplicable collapse.
Kingdom not of this world ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου (hē basileia hē emē ouk estin ek tou kosmou toutou) “My kingdom is not from this world”	Combines the baseline kingdom_of_god entry with κόσμος my kingdom is not of this world	Before Pilate, Jesus clarifies that his kingship is real but not a rival political/territorial claim within the present world-order — defusing (without denying) the political charge against him.	[Reused, combining baseline TM kingdom_of_god with the John-established κόσμος entry] मेरा राज्य इस जगत का नहीं है। High.
truth / “What is truth?“ ἀλήθεια / τί ἐστιν ἀλήθεια; (alētheia / ti estin alētheia?) See John 3:21 above	— truth; What is truth?	Pilate’s skeptical, unanswered question (18:38) stands in ironic contrast to Jesus’ own preceding claim, “Everyone who is of the truth listens to my voice” (18:37) — the reader, unlike Pilate, has already been given the Gospel’s answer throughout chs.1,8,14.	[Reused] सच्चाई। Critical.

Chapter 19 (Crucifixion)

Terms	Variants	Theological meaning	Hindi rendering / risk
King of the Jews ὁ βασιλεὺς τῶν Ἰουδαίων (ho basileus tōn Ioudaiōn) “The King of the Jews”	The inscription placed over the cross (19:19-22), ironically proclaiming, in Pilate’s mocking intent, the very truth the Gospel affirms King of the Jews	The crucifixion itself becomes, in supreme Johannine irony, the coronation/enthronement of the true King — continuing the ὑψωθῆναι (lifted up = exalted) theme.	[NEW — John, ties to baseline kingship_of_jesus] यहूदियों का राजा। [Reused root] यीशु का राजत्व। Medium-High.
crucifixion / cross σταυρός / σταυρόω (stauros / stauroō) See baseline cross entry	— cross, crucify	The central historical event grounding the curriculum doctrine “Christ’s Substitutionary Death and Resurrection.”	[Reused from baseline TM cross] क्रूस। Medium.
”It is finished” τετέλεσται (tetelestai) “It has been finished/completed” (perfect tense)	Denotes a completed transaction/accomplishment, echoing commercial “paid in full” usage in extra-biblical Greek It is finished	Jesus’ final word from the cross (19:30) — declares the redemptive work fully, finally, and irreversibly accomplished; nothing remains to be added by ritual, effort, or further sacrifice.	[NEW — John, HIGH RISK, ties to baseline works/grace antithesis] पूरा हुआ। High risk — the perfect tense’s “completed-with-abiding-result” sense (already flagged as essential for crucified_with_christ in the Galatians baseline) must be preserved: this is a once-for-all, finished accomplishment, not a repeatable ritual offering to be periodically renewed (a contrast with the ongoing yajna/sacrificial-offering cycles familiar in Hindu ritual practice, where sacrifices are performed repeatedly and do not achieve a permanently “finished” state) — the totality and finality of “पूरा हुआ” must be unmistakable.
blood and water αἷμα καὶ ὕδωρ (haima kai hydōr) “Blood and water”	The medically observed detail from the spear-thrust (19:34), traditionally understood also to carry sacramental symbolism (baptism and the Lord’s Supper; cf. 1 John 5:6-8) blood and water	Confirms the reality of Christ’s genuine physical death (against any docetic denial of real embodiment) while carrying rich symbolic resonance.	[NEW — John] लोहू और जल। Medium risk — should be handled with awareness of Hindu blood-purity taboos (as flagged already at John 6’s “flesh and blood” entry above), though the primary sense here is simply evidentiary (confirming a real, physical death) rather than the eucharistic emphasis of ch.6.
Lamb typology (unbroken bones) Passover fulfillment (19:36, citing Exodus 12:46/Numbers 9:12) —	Confirms the Lamb-of-God identification of John 1:29,36 not one of his bones would be broken	Christ’s death fulfills, in precise historical detail, the Passover lamb typology established at the Gospel’s outset.	[Reused within-book from 1:29 entry] परमेश्वर का मेम्ना; फसह। High.

Chapter 20 (Resurrection Appearances)

Terms	Variants	Theological meaning	Hindi rendering / risk
resurrection ἀνάστασις / ἐγείρω (anastasis / egeirō) See baseline resurrection entry	— risen, resurrection	The historical, bodily, verifiable (touchable wounds, 20:27) resurrection of Christ — the direct textual basis for the curriculum doctrine “Christ’s Substitutionary Death and Resurrection.”	[Reused from baseline TM resurrection] पुनरुत्थान। [NEVER पुनर्जन्म.] Critical.
”My Lord and my God” ὁ κύριος μου καὶ ὁ θεός μου (ho kyrios mou kai ho theos mou) “The Lord of me and the God of me”	Thomas’s confession upon touching the risen Christ’s wounds (20:28) — the most direct and unqualified confession of Christ’s full deity in the entire Gospel, functioning as its climactic Christological statement, immediately followed by the Gospel’s own stated purpose (20:30-31) My Lord and my God!	Combines the two highest-risk Christological titles in the entire Language Package (lord/प्रभु and god/परमेश्वर, both baseline Critical entries) in a single direct address to Jesus by a former doubter, forming the Gospel’s climactic deity-of-Christ confession.	[Reused from baseline TM lord and god, both CRITICAL] मेरा प्रभु और मेरा परमेश्वर। Critical. Both baseline terms must appear exactly as recorded (प्रभु; परमेश्वर), retaining full, unqualified, personal address of Jesus as both. This confession, alongside 1:1,18 and 8:58 and 10:30, is one of the Gospel’s four or five load-bearing deity-of-Christ anchor texts and should be flagged for mandatory cross-reference in Phase 2 quality review.
receive the Holy Spirit λάβετε πνεῦμα ἅγιον (labete pneuma hagion) “Receive Holy Spirit”	The risen Christ’s commissioning breath upon the disciples (20:22), echoing Genesis 2:7’s creation-breath and anticipating Pentecost (Acts 2) Receive the Holy Spirit	Ties the resurrection directly to the giving of the Spirit and the commissioning of the disciples for ongoing mission (20:21-23), including authority to pronounce forgiveness.	[Reused from baseline TM holy_spirit] पवित्र आत्मा प्राप्त करो। Critical.
forgive sins ἀφίημι ἁμαρτίας (aphiēmi hamartias) “Forgive/release sins”	Authoritative pronouncement of forgiveness, delegated to the disciples as Christ’s commissioned representatives if you forgive the sins of any…	Establishes the church’s derivative, representative authority to proclaim (not independently dispense) the forgiveness Christ himself secured — never an independent priestly power to forgive apart from Christ’s own finished work.	[NEW — John, ties to baseline sin] पाप क्षमा करना। Medium-High risk — must be read as proclaiming/announcing, on Christ’s authority, the forgiveness he has accomplished, not as an independent human power analogous to a priest’s ritual absolution or a guru’s power to remove karmic debt through blessing.
believe without seeing μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες (makarioi hoi mē idontes kai pisteusantes) “Blessed are those not having seen and yet having believed” (20:29)	Blessing pronounced on faith that trusts Christ’s testimony without the direct evidential advantage Thomas required blessed are those who have not seen and yet believe	Establishes that saving faith rests appropriately on apostolic testimony (cf. the witness/martyria theme from ch.1 onward), not merely on personal empirical verification — directly relevant to every subsequent generation of believers, including this curriculum’s readers.	[NEW — John] धन्य हैं वे जिन्होंने बिना देखे विश्वास किया। Medium risk.
purpose of the book ἵνα πιστεύσητε … ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ (hina pisteusēte … zōēn echēte en tō onomati autou) “That you may believe … and have life in his name”	John’s own explicit statement of authorial purpose (20:30-31), naming both the desired response (believe that Jesus is the Christ, the Son of God) and its result (life in his name) that you may believe… and have life in his name	The single most important verse for understanding the entire Gospel’s rhetorical design: every selected sign, discourse, and narrative unit serves this stated evangelistic-catechetical purpose.	[Reused, combining several established entries] ताकि तुम विश्वास करो … और उसके नाम से जीवन पाओ। High risk — combines विश्वास करना, मसीह, परमेश्वर का पुत्र, and जीवन (in his name) in a single programmatic statement; must be rendered with full doctrinal coherence, matching all four component baseline/within-book renderings exactly, since this verse functions as the Gospel’s own summary of its content and purpose for the whole curriculum.

Chapter 21 (Epilogue: Restoration of Peter)

Terms	Variants	Theological meaning	Hindi rendering / risk
Do you love me? (ἀγαπάω/φιλέω distinction) ἀγαπᾷς με; / φιλῶ σε (agapas me? / philō se) “Do you love [ἀγαπάω] me?” / “I love [φιλέω] you”	The famous threefold exchange (21:15-17) in which Jesus twice asks using ἀγαπάω and Peter twice replies using φιλέω, before Jesus’ third question shifts to φιλέω itself — a nuance much debated among Greek scholars, some seeing deliberate escalating/de-escalating significance, others seeing simple stylistic variation Do you love me?	Restores Peter after his threefold denial (18:17,25-27) with a threefold, deliberately patterned re-commissioning.	[NEW — John] प्रेम करना (used for both ἀγαπάω and φιλέω, as standard Hindi — like most modern languages — does not maintain the Greek’s two-verb distinction). Medium risk — mandatory translator note required stating that the Greek text uses two different verbs (ἀγαπάω/φιλέω) here where Hindi’s single प्रेम करना cannot preserve the distinction, so that reviewers and teachers are aware a textual nuance is necessarily flattened in translation, without over-claiming theological weight for a distinction many Greek scholars themselves regard as stylistic rather than doctrinally load-bearing.
feed my sheep / tend my lambs βόσκε τὰ ἀρνία μου / ποίμαινε τὰ πρόβατά μου (boske ta arnia mou / poimaine ta probata mou) “Feed my lambs” / “shepherd my sheep”	Extends the Good Shepherd imagery of ch.10, now delegating pastoral care to Peter as Christ’s under-shepherd feed my sheep, tend my sheep	Peter’s restored commission is explicitly pastoral and derivative — caring for Christ’s own flock on Christ’s behalf, not establishing an independent flock or authority.	[Reused within-book from ch.10’s shepherd entry] मेरी भेड़ों को चराना/चरवाही करना। Medium.
follow me ἀκολούθει μοι (akolouthei moi) “Follow me”	Discipleship-summons, bracketing the whole Gospel (cf. 1:43) follow me	Peter’s restoration culminates, as discipleship always must in John, in a renewed personal summons to follow Christ, including a veiled prediction of Peter’s own eventual martyrdom (21:18-19).	[NEW — John] मेरे पीछे आओ। Low risk.
testimony is true ἀληθής (alēthēs) … ἡ μαρτυρία (hē martyria) “True … the testimony”	Closing authenticating statement about the Gospel’s own eyewitness reliability (21:24) his testimony is true	The Gospel’s final self-authenticating claim, tying together the entire witness/martyria theme (from 1:7 through 20:31) with a closing affirmation of its own historical reliability.	[Reused within-book] सच्ची गवाही। Medium risk — ties directly to the baseline inspiration_of_scripture doctrine’s concern for the objective, God-given reliability of the biblical text, as distinct from Hindu shruti (orally transmitted revelation received by sages in meditative states) — John insists his Gospel rests on datable, checkable, first-hand eyewitness testimony.

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Summary of the Three Highest-Stakes New Terms in the Gospel of John

Building on but distinct from the baseline’s existing Critical terms, three newly identified terms in this book carry uniquely severe collision risk with Advaita Vedanta and must receive priority theologian attention throughout Phase 2:

1. World (κόσμος → जगत, never संसार) — occurs ~78 times; a single lexical slip would systematically re-narrate the entire Gospel as a samsara-escape narrative.
2. Absolute “I Am” (ἐγώ εἰμι → मैं हूँ, at 8:24,28,58; 13:19; 18:5-6,8) — the closest surface-level echo in this curriculum to the Advaitic formula “aham brahmāsmi.”
3. “The Father and I are one” / “that they may be one” (ἕν → एक, at 10:30; 17:11,21-23) — the clearest textual invitation to a monistic-identity misreading, extended in ch.17 to describers the church’s own unity.

All three require mandatory theologian review at every occurrence and a standing translator note distinguishing personal, relational, Trinitarian unity/self-identification from impersonal monistic absorption.

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This document extends, and in no place contradicts, the baseline Romans/Galatians translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All baseline term renderings are reused exactly as recorded. See analysis/08_core_glossary.md for the consolidated per-term glossary table covering every chapter of John.