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

Method and Scope

This document analyzes the entire Gospel of John in the original Koine Greek, chapter 1 through chapter 21, per PRD Phase 1 Step 1. The core passage, John 3:1–21 (the Nicodemus discourse), receives full verse-by-verse treatment. Every other chapter receives a chapter-level section covering its load-bearing theological terms with the same analytic fields. Where a term has already been fixed by the baseline Romans Language Package for Hungarian (translation_memory.json / bible_term_registry.json), that exact Hungarian rendering is reused without alteration, and the entry notes “REUSED FROM ROMANS TM.” New terms introduced by John’s Gospel are analyzed fresh and assigned a risk tier using the same Critical/High/Medium/Low framework established in the baseline doctrine_risk_registry.json.

Fields applied to every load-bearing term: Original (Greek), Transliteration, Literal meaning, Semantic range, English variants (as found across major English versions), Contextual theological meaning (in John), and Destination-language (Hungarian) rendering risk.

A special note applies throughout: Hungary’s dual Catholic-majority/Reformed-minority religious landscape, already documented extensively in the baseline package, recurs in John’s Gospel around several new fault lines not present in Romans — most importantly the Eucharistic language of John 6:53–56, the sacramental-absolution language of John 20:22–23, and a newly identified lexical collision between ἀλήθεια (“truth”) and the already-fixed baseline term δικαιοσύνη (“righteousness”), both of which the Hungarian Bible tradition renders with the single word igazság.

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

John 3:1

Context: Introduction of Nicodemus.

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
Φαρισαῖος	Pharisaios	Pharisee	A member of a Torah-observant, tradition-preserving Jewish sect	”Pharisee”	Establishes Nicodemus’s religious credibility and rule-keeping background, heightening the shock of “you must be born again.”	farizeus (established loanword). Risk: Low. No Hungarian confessional collision; used descriptively in all traditions.
ἄρχων τῶν Ἰουδαίων	archōn tōn Ioudaiōn	ruler/leader of the Jews	Member of the Sanhedrin, a recognized teaching authority	”a ruler of the Jews,” “a Jewish leader”	Signals Nicodemus’s official teaching authority, contrasted later with his confusion (3:10).	a zsidók egyik vezető embere / a Nagytanács tagja. Risk: Low.

John 3:2

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
Ῥαββί	Rabbi	”my great one,” teacher	Honorific address to a recognized teacher of the Law	”Rabbi,” “Teacher”	Nicodemus’s polite but still merely human category for Jesus — set up to be exceeded by the discourse.	Rabbi (transliterated, established). Risk: Low.
σημεῖα	sēmeia	signs	Miraculous acts pointing beyond themselves to a deeper truth about the doer’s identity	”signs,” “miracles”	John’s technical term for Jesus’s miracles as revelatory acts, not mere wonders.	jelek (reuse of registry entry “sign,” first fixed at John 2). Risk: Medium.

John 3:3

This is the hinge verse of the doctrine “The New Birth and Regeneration by the Spirit.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ἀμὴν ἀμὴν λέγω σοι	amēn amēn legō soi	”truly, truly I say to you”	Solemn double asseveration unique to John’s Gospel, marking a weighty, authoritative pronouncement	”Truly, truly,” “Very truly,” “I tell you the truth”	Signals that what follows is an authoritative, non-negotiable revelation, not a rabbinic opinion.	Bizony, bizony mondom néked (Károli-tradition formula, preserved across all Hungarian Bible traditions). Risk: Low.
γεννηθῇ ἄνωθεν	gennēthē anōthen	”be born from above” / “be born again”	ἄνωθεν is genuinely double: (1) “again, anew” (temporal), (2) “from above” (spatial/source) — Nicodemus hears (1); John’s narrative intends both, with (2) dominant given the ch.3 heaven/earth contrast (v.13,31)	“born again,” “born anew,” “born from above”	The foundational statement of the New Birth doctrine: entry into the kingdom requires a divine, not human-originated, re-creation.	CRITICAL. Hungarian Bible tradition (Károli and modern revisions) renders this újonnan születik (“born anew/again”), which captures Nicodemus’s misunderstanding (temporal) but structurally under-translates the “from above” (heavenly-origin) sense that the chapter’s own argument (vv. 13, 31) requires. TRANSLATOR NOTE required: gloss “felülről, Istentől születik” (born from above, from God) alongside “újonnan,” so Hungarian readers do not lose the spatial/source sense carried by ἄνωθεν. Do not render with a term suggesting mere moral improvement or a repeatable religious experience.
βασιλεία τοῦ θεοῦ	basileia tou theou	kingdom of God	God’s sovereign reign	”kingdom of God”	One of only two explicit “kingdom of God” occurrences in John’s Gospel (3:3, 3:5); elsewhere John prefers “eternal life” for the same reality.	Isten országa (REUSED FROM ROMANS TM, kingdom_of_god). Risk: Medium.

John 3:4

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
γέρων	gerōn	old man	Literal physical age	”old man”	Nicodemus’s literalistic misreading anchors the wordplay on ἄνωθεν, dramatizing the need for a spiritual (not biological) category.	öregember. Risk: Low.
κοιλία	koilia	womb	Physical womb	”womb”	Same literalism; sets up Jesus’s clarifying contrast in v.6.	anyaméh. Risk: Low.

John 3:5

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ὕδωρ	hydōr	water	Ranges across John from literal water to symbolic/Spirit-associated water (cf. 4:14; 7:38–39)	“water”	Debated referent: John’s baptism, Christian baptism, cleansing, or a hendiadys with “Spirit” describing a single Spirit-wrought cleansing/birth. Should not be resolved into one confessional sacramental theology.	víz. Risk: High. TRANSLATOR NOTE: Do not silently import either a Catholic sacramental-regeneration reading (baptismal regeneration ex opere operato) or a purely Reformed symbolic-only reading; render literally and let teaching notes carry the interpretive options.
πνεῦμα	pneuma	Spirit / wind / breath	Ranges from “wind” (physical) to “Spirit” (divine Person) — the same word is used for both within this very passage (see v.8)	“Spirit,” “spirit”	Regenerating agent of the new birth; parallel to “born of the Spirit” in v.6, 8.	Lélek (capitalized; REUSED FROM ROMANS TM cluster holy_spirit = Szentlélek). Risk: Critical. This is the Spirit’s regenerating work, foundational to the New Birth doctrine.

John 3:6

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
σάρξ	sarx	flesh	Ranges from neutral “physical body” to Pauline “sinful human nature” (not the dominant sense here)	“flesh,” “human nature,” “physical nature”	Here: what is merely biologically/humanly generated remains bound to that order; only the Spirit can generate what belongs to God’s order. Distinct from the Pauline sarx-vs-pneuma moral battle of Romans 7–8 — this is an ontological/order distinction, not primarily a moral one.	test (established Hungarian rendering for sarx). Risk: Medium-High. Note: “test” is also the standard rendering of σῶμα (“body”); the Hungarian reader must rely on context to distinguish John 3:6’s origin-of-birth sense from Pauline moral sarx language reused later (John 1:14, 6:51–56, 8:15).

John 3:7

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
θαυμάζω	thaumazō	marvel, be astonished	Wonder, amazement (neutral to positive)	“marvel,” “be surprised,” “be amazed”	Addresses Nicodemus’s incredulity directly.	csodálkozik. Risk: Low.
δεῖ	dei	it is necessary	Divine necessity, not mere advice	”must,” “you must”	Marks the new birth as a non-optional requirement, not a recommended religious practice.	kell (“Szükséges… születnetek”). Risk: Medium. Preserve the force of necessity; do not soften to a suggestion.

John 3:8

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
πνεῦμα (wordplay: wind/Spirit)	pneuma	wind / Spirit	See v.5 above; here the same Greek word functions as both subject (“the wind blows”) and referent (“the Spirit”) within one verse — a deliberate wordplay	”wind… Spirit,” “breath… Spirit”	Illustrates the invisible, sovereign, untraceable freedom of the Spirit’s regenerating work — you observe its effect, not its mechanism or origin.	szél (wind) / Lélek (Spirit). Risk: High. TRANSLATOR NOTE: Hungarian “szél” (wind) and “Lélek” (Spirit) are unrelated words, so the Greek wordplay is unavoidably lost. A footnote should explain that the same Greek word underlies both clauses, so Hungarian readers do not miss the deliberate literary link between the Spirit’s freedom and the wind’s untraceable movement.
φωνή	phōnē	sound, voice	Audible sound	”sound,” “voice”	The wind’s “voice” (sound) is heard though its origin/destination is not seen — analogous to the Spirit’s regenerating work.	hang. Risk: Low.

John 3:9

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
πῶς δύναται ταῦτα γενέσθαι	pōs dynatai tauta genesthai	”how can these things happen/become”	Expression of bafflement	”How can this be?”	Nicodemus, a recognized teacher, remains unable to grasp a truth accessible only by the Spirit — anticipates Paul’s “natural man” theme (1 Cor 2:14), though that is not a John term.	Hogyan lehetséges ez? Risk: Low.

John 3:10

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ὁ διδάσκαλος τοῦ Ἰσραήλ	ho didaskalos tou Israēl	the teacher of Israel	A recognized, authoritative teaching office	”the teacher of Israel,” “Israel’s teacher”	Highlights the irony: Israel’s own recognized biblical scholar fails to grasp what the Hebrew Scriptures themselves anticipate (cf. Ezek 36:25–27).	Izrael tanítója. Risk: Low.

John 3:11

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
μαρτυρέω / μαρτυρία	martyreō / martyria	testify / testimony	Legal-forensic language: to bear reliable eyewitness witness	”testify,” “bear witness,” “witness,” “testimony”	Jesus grounds his teaching in direct, eyewitness divine knowledge, not secondhand religious tradition. Anticipates the Spirit’s and the Father’s testimony later in John (5:31–37; 15:26).	tanúskodik / bizonyságtétel. Risk: Medium. Distinguish from Romans TM intercession (közbenjárás) — a different concept (witness vs. intervention/petition).

John 3:12

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
τὰ ἐπίγεια / τὰ ἐπουράνια	ta epigeia / ta epourania	earthly things / heavenly things	Contrast pair: things belonging to earth’s order vs. God’s heavenly order	”earthly things… heavenly things”	Sets up the necessity of the incarnate Son’s own descent (v.13) as the only reliable source of heavenly knowledge.	földi dolgok / mennyei dolgok. Risk: Low.

John 3:13

Load-bearing for “The Deity and Pre-existence of Christ.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ἀναβέβηκεν / καταβάς	anabebēken / katabas	has ascended / having descended	Spatial movement upward/downward, applied theologically to heaven-to-earth movement	”ascended… came down,” “gone up… came down”	Claims a unique pre-existent origin in heaven for the Son of Man — he did not merely rise to special revelatory status; he descended from a prior heavenly existence. Directly supports the doctrine of Christ’s pre-existence.	felmegy / leszáll. Risk: High. Must not be softened into merely honorific or visionary ascent language (as with OT prophets); this is unique ontological pre-existence.
ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	the Son of Man	Messianic self-designation (cf. Dan 7:13–14), emphasizing both true humanity and divine authority/glory	”the Son of Man”	Distinct from, and complementary to, “Isten Fia” (Son of God); combines full humanity with heavenly authority and glory, and (in John) is closely tied to the cross (“lifted up,” v.14) and final judgment (5:27).	Emberfia (established one-word Hungarian Bible rendering, distinct from “ember fia” as a generic phrase). Risk: Critical. Must not be flattened into a merely humble self-reference; carries full messianic and pre-existence weight.

John 3:14

Load-bearing for “Christ’s Substitutionary Death and Resurrection.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ὕψωσεν / ὑψωθῆναι	hypsōsen / hypsōthēnai	lifted up / raised up	Deliberate double sense in John: (1) physically lifted up on the cross, (2) exalted/glorified — the crucifixion itself is the exaltation (cf. 8:28; 12:32,34)	“lifted up,” “raised up,” “exalted”	Ties the crucifixion typologically to the Numbers 21:8–9 bronze serpent: looking to the “lifted up” Son results in life, just as looking to the serpent brought physical healing. The cross itself is presented as the moment of glory, not merely humiliation preceding glory.	felemel(tetik). Risk: Critical. TRANSLATOR NOTE: Must preserve the double sense (crucifixion = exaltation) across all three occurrences (3:14; 8:28; 12:32,34) for consistency; do not use a term that reads as purely humiliating (e.g., only “kivégzik,” executed) nor one that reads as purely triumphant absent the cross (e.g., only “megdicsőül” alone) — the Hungarian rendering must be able to carry both senses simultaneously as John does.
ὄφις	ophis	serpent	The bronze serpent of Numbers 21	”serpent,” “snake”	Old Testament typological background required for the reader; without it, the analogy is opaque.	kígyó. Risk: Medium. Requires an explanatory note pointing to Numbers 21:4–9 for readers without strong Old Testament literacy.

John 3:15

Load-bearing for “Eternal Life through Faith in Christ.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
πιστεύω	pisteuō	believe, trust	Personal trust and reliance, not mere intellectual assent; verb form of πίστις	”believe,” “believes,” “trusts”	The one condition for receiving eternal life; introduced here and repeated in vv. 16, 18, 36 as the Gospel’s central verb.	hisz (verbal form of REUSED FROM ROMANS TM faith = hit). Risk: High. Must always carry a recoverable object (Christ), consistent with the baseline registry’s faith notes.
ἀπόλλυμι	apollymi	perish, be destroyed	Ranges from “be lost” to “be destroyed/ruined"	"perish,” “be lost,” “be destroyed”	The negative alternative to eternal life — not annihilation of being but final ruinous separation from God.	elvész. Risk: Medium. Must not be softened into a merely temporal “get lost” sense.
ζωὴ αἰώνιος	zōē aiōnios	eternal life	Life of the age to come, God’s own quality and duration of life, not merely unending temporal existence	”eternal life,” “everlasting life”	The central positive promise of John’s Gospel — the possession, in the present, of the life proper to God’s eternal kingdom. Distinguished from Romans TM’s salvation (üdvösség) as this Gospel’s preferred term for the same reality (cf. also 17:3).	örök élet. Risk: Critical. This is John’s signature soteriological term (used ~17 times); consistency across all 21 chapters is mandatory.

John 3:16

The Gospel’s summary verse — “God’s Love for the World,” “Eternal Life through Faith,” “The Deity and Pre-existence of Christ.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ἀγαπάω	agapaō	love	Self-giving, deliberate, willed love — not primarily emotional affection	”loved,” “so loved”	God’s love is the ultimate ground of the entire gospel; not provoked by human merit (cf. Romans 5:8, though not a Romans TM term itself, the same theological point applies).	szeret. Risk: Critical. Central to the doctrine “God’s Love for the World”; must not be reduced to sentimental or generic affection language.
κόσμος	kosmos	world	Ranges from the physical created order to humanity in its fallen, God-opposing condition (cf. 3:19; 15:18) to, here, humanity as the object of God’s redemptive love	”world,” “the whole world,” “mankind”	Deliberately universal and unqualified — the object of God’s love is not a nation, elect remnant category alone, or a religious insider group, but the world as such. Must not be narrowed.	világ. Risk: Medium-High. Preserve the unqualified universality; do not add restrictive qualifiers not present in the Greek.
μονογενής	monogenēs	only [one of its kind], unique, one-and-only	Traditionally “only begotten” (emphasizing unique generation); modern lexicography favors “unique, one-of-a-kind” (from monos + genos, not gennaō)	“only begotten Son,” “one and only Son,” “his one and only Son”	Marks Jesus’s unique, unrepeatable divine Sonship — distinct in kind, not merely in degree, from the adoptive sonship Romans 8 grants believers (Isten fogadott gyermekei), and from the general “children of God” language of John 1:12.	egyszülött (established Hungarian Bible-tradition rendering, esp. “egyszülött Fiú”). Risk: Critical. TRANSLATOR NOTE: alternatives_rejected: “egyetlen” (only/unique, favored by some modern lexicons but breaking with the Károli-tradition rendering and risking ambiguity with “egyetlen gyermek” = “only child” in a merely biological sense without the unique-divine-Sonship weight); retain “egyszülött” per Hungarian Bible tradition while glossing the “unique, one-of-a-kind” nuance in teaching notes.

John 3:17

Load-bearing for “Judgment and Belief/Unbelief.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ἀποστέλλω	apostellō	send	Commissioned sending with delegated purpose and authority	”sent”	The Father’s sending of the Son frames the entire Johannine mission theology (cf. 20:21).	elküld (compare REUSED FROM ROMANS TM mission = misszió, related root). Risk: Medium.
κρίνω	krinō	judge, condemn	Ranges from neutral “evaluate/judge” to negative “condemn/pass sentence against"	"condemn,” “judge,” “pass judgment on”	Here explicitly negative: the Son’s first purpose in coming is not condemnation but salvation — this shapes the doctrine of Judgment and Belief without denying the reality of judgment stated in v.18–19.	kárhoztat (in this negative sense) / megítél (neutral “judge,” used elsewhere, e.g. 5:22,27,30). Risk: High. Distinguish carefully by context between “condemn” (kárhoztat) and neutral “adjudicate” (megítél/ítéletet tart) senses — collapsing these obscures the verse’s own contrast.
σῴζω	sōzō	save, deliver	Rescue from a dangerous situation, here final/spiritual	”saved,” “might be saved”	Reuses the salvation root already fixed by Romans TM (salvation = üdvösség).	megmenekül / üdvözül (REUSED FROM ROMANS TM salvation root). Risk: Critical.

John 3:18

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
οὐ κρίνεται / κέκριται	ou krinetai / kekritai	is not judged/condemned / has been judged/condemned already	Perfect tense κέκριται signals a settled, present-tense reality, not merely a future verdict	”is not condemned… is condemned already”	Judgment is not merely future and eschatological but already a present reality determined by one’s relation to Christ now — central to “Judgment and Belief/Unbelief.”	nincs kárhozat alatt / immár el van ítélve. Risk: High. The perfect tense’s “already settled” force must not be lost by rendering only as a future judgment.
τὸ ὄνομα	to onoma	the name	Represents the whole person, identity, and authority of the one named	”the name"	"Believing in the name” = trusting the full revealed identity and authority of the Son, not merely his existence.	a név. Risk: Medium.

John 3:19

Load-bearing for “Judgment and Belief/Unbelief.”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
κρίσις	krisis	judgment, verdict, crisis-point	The noun form of κρίνω; here specifically the basis/ground of condemnation	”verdict,” “judgment,” “condemnation”	Identifies the ground of judgment as a moral response to revealed light, not an arbitrary divine decision — supports the doctrine of Judgment and Belief without implying salvation is earned by “loving the light.”	ítélet / kárhoztatás oka. Risk: High.
φῶς	phōs	light	Ranges from physical light to, throughout John 1–12, the revelatory/moral presence of Christ himself (cf. 1:4–9; 8:12; 9:5; 12:35–36,46)	“light”	Christ himself as the revealing, judging, and life-giving light present in the world — the central light/darkness dualism of the whole Gospel begins here and in 1:4–9.	világosság (Károli-tradition term; not “fény,” which reads more physically/scientifically in modern Hungarian). Risk: High. Must be used consistently for this theological sense across chapters 1, 3, 8, 9, 12.
σκότος	skotos	darkness	Ranges from physical darkness to, in John, moral/spiritual alienation from God and rejection of revealed truth	”darkness”	The default human condition apart from Christ, and the object of culpable preference described in this verse — “men loved the darkness rather than the light.”	sötétség. Risk: Medium.

John 3:20

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
φαῦλος	phaulos	worthless, evil, base	Morally deficient, worthless conduct	”evil,” “wicked”	Describes the moral quality of deeds that avoid the light.	gonosz. Risk: Low.
μισέω	miseō	hate	Strong aversion, active rejection	”hates”	The light-avoider’s active, not merely passive, rejection of moral exposure.	gyűlöl. Risk: Low.
ἐλέγχω	elenchō	expose, reprove, convict	Bring to light for correction/exposure, often with a legal-forensic edge	”exposed,” “reproved,” “convicted”	The light’s exposing function that the evildoer specifically wishes to avoid.	leleplez / megfeddetik. Risk: Low-Medium.

John 3:21

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ἀλήθεια (ποιῶν τὴν ἀλήθειαν)	alētheia (poiōn tēn alētheian)	truth (“does the truth” — a Hebraic idiom for living/acting truthfully/faithfully before God)	Ranges from propositional truth to covenantal faithfulness/integrity of life — here specifically the latter, an idiom borrowed from Hebrew (cf. Neh 9:33; Tob 4:6)	“does what is true,” “lives by the truth,” “practices the truth”	Describes authentic, God-oriented moral practice, contrasted with v.20’s evildoing. First appearance in the passage of ἀλήθεια, a term that recurs constantly through the Gospel (grace and truth, Spirit of truth, “I am the truth,” “What is truth?“).	igazság (in the idiom, “az igazságot cselekszi”). Risk: CRITICAL — NEW COLLISION FLAG. See glossary entry truth in 08_core_glossary.md: Hungarian igazság is already fixed by Romans TM as the rendering of δικαιοσύνη (“righteousness,” forensic standing before God). John’s Gospel requires the same Hungarian word for the unrelated Greek term ἀλήθεια (“truth,” epistemic/revelatory). This lexical overlap, unavoidable within standing Hungarian Bible translation tradition, must be actively managed with contextual glosses throughout John so that readers do not import Romans’ forensic-justification associations into John’s revelatory “truth” language, or vice versa.
φανερόω	phaneroō	make manifest, reveal, disclose	To bring into visibility/openness	”may be seen,” “may be revealed,” “may be clearly shown”	The light-seeker’s deeds are openly displayed as God-wrought, not self-generated — anticipates the “wrought in God” (ἐν θεῷ εἰργασμένα) that follows.	megnyilvánul / kiderül. Risk: Low-Medium.

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PART B — Whole-Book Chapter-by-Chapter Study

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

Term (Greek/translit.)	Literal meaning / semantic range	English variants	Contextual theological meaning in John	Hungarian rendering & risk
λόγος (Logos)	“word, reasoned discourse, account”; in Hellenistic and Jewish thought also “the rational ordering principle of the cosmos” / “the self-expressing Word of God"	"the Word”	The Gospel’s opening Christological title: the eternal, pre-existent, divine Word who was “with God” and “was God” (1:1), who “became flesh” (1:14). Foundational to “The Deity and Pre-existence of Christ.”	Ige (capitalized; established Hungarian Bible-tradition rendering, distinct from lowercase “ige” = ordinary “word”). Risk: Critical. Must be capitalized consistently to signal the personal, divine referent; must not be diluted to “üzenet” (message) or “beszéd” (speech), which lose the pre-existence/deity force.
ἦν ἐν ἀρχῇ / πρὸς τὸν θεόν / θεὸς ἦν	”was in the beginning / with God / was God"	"In the beginning was the Word, and the Word was with God, and the Word was God”	Asserts both the Word’s eternal pre-existence (not “came into being” — ἐγένετο is reserved for created things, v.3,14) and full deity, while maintaining personal distinction (“with God”).	Rendered as a set within v.1: Kezdetben volt az Ige, és az Ige Istennél volt, és Isten volt az Ige. Risk: Critical. This is the doctrinal anchor verse for both deity and pre-existence; the Károli-tradition word order/structure should be retained exactly, as it is already deeply established across Hungarian Christian memory (both Catholic and Reformed liturgical use).
σὰρξ ἐγένετο	”became flesh"	"became flesh,” “was made flesh”	The Incarnation itself — the eternal Word taking on genuine, permanent human nature. REUSED doctrine category from Romans TM (incarnation = megtestesülés), here given its explicit Johannine textual home.	testté lett (established); doctrine label megtestesülés (REUSED FROM ROMANS TM). Risk: Critical.
χάρις καὶ ἀλήθεια	”grace and truth"	"grace and truth,” “full of grace and truth”	Echoes the OT covenant formula for God’s character (ḥesed we’emet, e.g. Exod 34:6); ascribes God’s own covenantal character fully to the incarnate Word.	kegyelem és igazság. Risk: High. “Kegyelem” REUSED FROM ROMANS TM (Critical baseline term); “igazság” here bears the truth sense (ἀλήθεια), not the righteousness sense (δικαιοσύνη) — see the Critical collision flag under 3:21 above and the glossary.
μονογενής	”unique, one-of-a-kind” (traditionally “only begotten”)	“the only begotten Son,” “the One and Only,” “God’s only Son”	First occurrence of this term (1:14, 1:18), foundational for the doctrine of Christ’s unique deity/Sonship, further developed at 3:16.	egyszülött. Risk: Critical. See full treatment under 3:16 above; consistent rendering required across 1:14, 1:18, and 3:16, 3:18.
μαρτυρία / μαρτυρέω	”testimony / testify"	"witness,” “testify,” “bore witness”	John the Baptist’s entire role in chapter 1 is structured as forensic testimony pointing away from himself to Christ.	tanúbizonyság / tanúskodik. Risk: Medium.
ἀμνὸς τοῦ θεοῦ	”Lamb of God"	"Lamb of God,” “the Lamb of God”	Identifies Jesus as the sacrificial victim who “takes away the sin of the world” — Passover-lamb and sin-offering typology combined; foundational for “Christ’s Substitutionary Death.”	Isten Báránya. Risk: Critical. Requires Old Testament Passover/sacrificial background note for less-catechized readers; must not be flattened into a generic gentle/meek metaphor divorced from its atoning, sin-bearing sense.
υἱὸς τοῦ θεοῦ	”Son of God"	"the Son of God”	John the Baptist’s climactic confession (1:34), reused at 1:49 (Nathanael), 11:27 (Martha), 20:31 (John’s stated purpose for the whole Gospel).	Isten Fia (REUSED FROM ROMANS TM). Risk: Critical.
βασιλεὺς τοῦ Ἰσραήλ	”King of Israel"	"King of Israel”	Nathanael’s messianic confession (1:49), tied to Davidic kingship expectation.	Izrael Királya. Risk: Medium.
ἐγένοντο τέκνα θεοῦ / ἐγεννήθησαν… ἐκ θεοῦ	”became children of God / were born… of God"	"children of God,” “born of God”	Distinguishes believers’ adoptive/derivative divine sonship (through receiving/believing) from Christ’s own unique (μονογενής) Sonship — critical for keeping “Isten Fia” and general “Isten gyermekei” language distinct throughout John, exactly as the baseline package requires for Romans 8.	Isten gyermekei / Istentől születtek. Risk: High. Same distinction the baseline package already flags for Romans 8’s “Isten gyermekei” vs. “Isten Fia” — reinforce, do not collapse.
χάριν ἀντὶ χάριτος	”grace upon grace"	"grace upon grace,” “one blessing after another”	Describes the superabundant, ongoing character of the grace received through the incarnate Word.	kegyelmet kegyelemre. Risk: Medium (reuses REUSED FROM ROMANS TM grace).

Chapter 2 — Cana and the Temple Cleansing

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
σημεῖον ”sign"	"sign,” “miracle”	John’s technical term (used ~17 times) for Jesus’s miracles as revelatory pointers to his identity and glory (2:11, “this… manifested his glory”), not mere wonders.	jel. Risk: Medium. Must be used consistently across the Gospel wherever σημεῖον occurs (esp. 2:11, 2:23, 4:54, 6:14, 9:16, 11:47, 12:37, 20:30).
ἡ ὥρα ”the hour"	"my hour,” “my time”	John’s recurring technical phrase for the divinely appointed time of Jesus’s death/glorification (2:4; also 7:30, 8:20, 12:23,27, 13:1, 17:1) — “my hour has not yet come” here anticipates its later arrival.	az óra / az én órám. Risk: Medium-High. Requires a translator note establishing this as a recurring technical phrase, not merely a reference to clock time, so its later fulfillment (12:23, “the hour has come”) registers as a deliberate narrative payoff.
δόξα ”glory"	"glory”	The sign at Cana “manifested his glory” (2:11) — REUSED FROM ROMANS TM (glory = dicsőség).	dicsőség (REUSED). Risk: Medium.

Chapter 3 (continued) — John 3:22–36

The core passage (3:1–21) is fully treated in Part A above. The remainder of chapter 3 continues the New Birth/Judgment theme through John the Baptist’s final testimony.

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ὁ νυμφίος / ὁ φίλος τοῦ νυμφίου ”the bridegroom / the friend of the bridegroom"	"the bridegroom… the friend of the bridegroom”	John the Baptist’s self-description relative to Christ, illustrating joyful subordination.	a vőlegény / a vőlegény barátja. Risk: Low.
αὐξάνειν / ἐλαττοῦσθαι ”must increase / must decrease"	"he must increase, but I must decrease”	Programmatic statement of Christ’s rightful priority over every human forerunner or minister — pastorally significant across all Hungarian Christian traditions’ ministerial self-understanding.	növekednie kell / kisebbednem kell. Risk: Low-Medium.
ὁ πατὴρ ἀγαπᾷ τὸν υἱόν ”the Father loves the Son"	"the Father loves the Son”	First explicit statement of intra-Trinitarian love, foundational groundwork for the later “Unity of the Father and the Son” doctrine (chs. 14–17).	az Atya szereti a Fiút. Risk: Critical (REUSED love term + Critical Sonship term combination).
ὀργὴ τοῦ θεοῦ ”the wrath of God"	"the wrath of God”	New term (not previously required by the Romans baseline glossary, though Romans itself uses it): God’s settled, holy opposition to unbelief and disobedience, which “remains on” (μένει ἐπί) the one who disobeys the Son.	Isten haragja. Risk: High. New entry required in glossary; must not be softened into mere disappointment or an impersonal consequence — this is a personal, judicial, relational term paired directly with unbelief in v.36.

Chapter 4 — The Samaritan Woman

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ὕδωρ ζῶν ”living water"	"living water”	Christ himself as the source of Spirit-given, eternally satisfying life, echoing 3:5’s Spirit/water pairing and anticipating 7:37–39.	élő víz. Risk: Medium.
προσκυνέω ἐν πνεύματι καὶ ἀληθείᾳ ”worship in spirit and truth"	"worship in spirit and truth,” “true worshipers”	Redefines acceptable worship away from a fixed geographic/cultic location (Jerusalem vs. Samaria) toward Spirit-enabled, truth-grounded worship — relevant to Hungary’s own Catholic/Reformed liturgical-location sensitivities without directly addressing them.	lélekben és igazságban imádja. Risk: High. “Igazság” again carries ἀλήθεια’s truth sense — reinforce the collision-management note from 3:21/1:14.
ὁ σωτὴρ τοῦ κόσμου ”the Savior of the world"	"the Savior of the world”	Samaritan confession (4:42) of Christ’s universal saving identity, paralleling 3:16-17’s universal scope.	a világ Megváltója. Risk: Medium-High (reuses REUSED FROM ROMANS TM salvation root plus new title “Megváltó,” standard and shared across Hungarian traditions).

Chapter 5 — The Sabbath Healing and the Father-Son Relationship

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἴσον ἑαυτὸν ποιῶν τῷ θεῷ ”making himself equal with God"	"claiming equality with God,” “making himself equal with God”	The Jewish leaders’ correct perception (5:18) of the force of Jesus’s Sabbath-work claim — a direct textual anchor for “The Deity… of Christ.”	egyenlővé tette magát Istennel. Risk: Critical. Must be preserved as a genuine claim the narrative affirms as accurately perceived, not dismissed as a misunderstanding.
τιμᾷ τὸν υἱὸν καθὼς τιμᾷ τὸν πατέρα ”honors the Son just as he honors the Father"	"honor the Son just as they honor the Father”	Demands the identical honor due the Father be given the Son — a strong deity/lordship claim, tying to REUSED lord (Úr) doctrine.	úgy tisztelje a Fiút, ahogyan az Atyát tiszteli. Risk: Critical.
ἀνάστασις ζωῆς / ἀνάστασις κρίσεως ”resurrection of life / resurrection of judgment"	"resurrection of life… resurrection of judgment”	Final bodily resurrection unto either eternal life or condemnation, tying REUSED resurrection (feltámadás) to the Judgment doctrine.	életre való feltámadás / ítéletre való feltámadás. Risk: Critical (REUSED resurrection term combined with new judgment phrase).

Chapter 6 — Bread of Life

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ὁ ἄρτος τῆς ζωῆς ”the bread of life"	"the bread of life,” “I am the bread of life”	I AM statement #1. Christ as the sole, sufficient, life-giving sustenance, contrasted with manna (which only sustained temporal life).	az élet kenyere. Risk: Critical.
φάγητε τὴν σάρκα… πίητε τὸ αἷμα ”eat the flesh… drink the blood [of the Son of Man]"	"eat my flesh and drink my blood”	John’s most Eucharistically resonant language (6:53–56).	CRITICAL — NEW MAJOR COLLISION FLAG, comparable in weight to the Romans baseline’s grace/justification split. Hungarian Catholic sacramental theology (transubstantiation, Real Presence) and Hungarian Reformed sacramental theology (symbolic/spiritual real presence received by faith, not a repeated sacrifice) read this passage very differently. Render literally as eszi az én testemet és issza az én véremet; do NOT resolve the debate within the translated text itself. Flag every occurrence for human theologian review, following the same escalation logic the baseline applies to grace (Romans 4, 11) and justification (Romans 3–5).
ἕλκω ”draw, drag"	"draws,” “no one can come to me unless the Father… draws him” (6:44)	Describes the Father’s sovereign initiative in bringing a person to faith — directly overlaps the baseline’s already-Critical calling/election fault line (Reformed irresistible-calling vs. Catholic synergistic cooperation).	vonz. Risk: Critical. Apply the identical escalation and non-resolution rules the baseline package already establishes for calling and election; do not translate in a way that settles the Reformed/Catholic dispute.
ὁ ἅγιος τοῦ θεοῦ ”the Holy One of God"	"the Holy One of God”	Peter’s confession (6:69), a messianic title tied to REUSED holy (szent).	Isten Szentje. Risk: Medium (REUSED root).

Chapter 7 — Messiah Debate and the Feast of Tabernacles

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ποταμοὶ ὕδατος ζῶντος ”rivers of living water"	"rivers of living water”	Expands the ch.4 living-water image; John’s narration explicitly identifies it with the (not-yet-given) Holy Spirit (7:39) — REUSED holy_spirit.	élő víznek folyói. Risk: Medium (reuses ch.4 term).
οὔπω… δεδομένον ”[the Spirit] not yet given"	"the Spirit had not yet been given”	Marks a clear redemptive-historical timeline: full outpouring of the Spirit awaits Christ’s glorification (cf. 16:7).	még nem adatott (Lélek). Risk: Medium.

Chapter 8 — Light of the World, the Absolute “I AM”

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
τὸ φῶς τοῦ κόσμου ”the light of the world"	"the light of the world,” “I am the light of the world”	I AM statement #2. Reuses ch.1/3 φῶς term now as an explicit self-predication.	a világ világossága. Risk: Critical (reuses ch.1/3 φῶς rendering “világosság,” required for consistency).
ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς ”the truth will set you free"	"the truth will set you free”	Truth (again ἀλήθεια/igazság) as liberating knowledge of and union with Christ, contrasted with slavery to sin.	az igazság szabaddá tesz. Risk: High (see Critical truth/igazság collision flag).
δοῦλος τῆς ἁμαρτίας ”slave of sin"	"slave to sin”	REUSED sin (bűn) combined with slavery imagery describing unregenerate bondage.	a bűn szolgája. Risk: Medium.
πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί ”before Abraham came to be, I AM"	"before Abraham was, I am”	The clearest absolute deity claim in the Gospel: uses the present-tense ἐγὼ εἰμί (not a past-tense “I was”) to claim timeless, eternal existence, echoing the divine self-naming of Exodus 3:14 LXX. Foundational to “The Deity and Pre-existence of Christ.”	mielőtt Ábrahám lett, én vagyok. Risk: CRITICAL. Must preserve the grammatical present tense against the temporal contrast (“before Abraham came to be”) — this is the doctrinal crux; any rendering that reduces it to “I existed before Abraham” (past tense) loses the deliberate echo of the divine Name.

Chapter 9 — The Man Born Blind

No new theological vocabulary beyond what chapters 1, 3, and 8 have already established (φῶς/σκότος light-darkness dualism, ἁμαρτία/sin, ἔργα τοῦ θεοῦ). New load-bearing phrase:

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
τὰ ἔργα τοῦ θεοῦ ”the works of God"	"the works of God might be displayed”	Reframes suffering/disability as an occasion for God’s redemptive display rather than direct personal-sin punishment (9:3) — pastorally significant.	Isten cselekedetei. Risk: Medium.

Chapter 10 — The Good Shepherd, the Door, and the Unity of Father and Son

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἡ θύρα ”the door/gate"	"I am the door,” “I am the gate”	I AM statement #3. The sole legitimate means of access into the fold/salvation.	az ajtó. Risk: High.
ὁ ποιμὴν ὁ καλός ”the good shepherd"	"I am the good shepherd”	I AM statement #4. Combines pastoral care with willing self-sacrifice (v.11,15).	a jó pásztor. Risk: Critical (ties directly into substitutionary death doctrine below).
τὴν ψυχὴν αὐτοῦ τίθησιν ”lays down his life/soul"	"lays down his life for the sheep”	Explicit, repeated (vv.11,15,17,18) substitutionary self-giving language — foundational for “Christ’s Substitutionary Death.”	életét adja/leteszi. Risk: Critical.
μία ποίμνη, εἷς ποιμήν ”one flock, one shepherd"	"one flock and one shepherd”	Anticipates the Jew-Gentile unity theme already flagged Medium risk in the Romans baseline (unity_of_jews_and_gentiles).	egy nyáj, egy pásztor. Risk: Medium (reuses baseline doctrine category).
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν ”I and the Father are one"	"I and the Father are one”	The single strongest unity-of-Father-and-Son statement in the Gospel, provoking a blasphemy charge from Jesus’s hearers (10:33) precisely because they understood it as a deity claim. Foundational for “Unity of the Father and the Son.”	én és az Atya egy vagyunk. Risk: CRITICAL. TRANSLATOR NOTE: “egy” (neuter “one”) here denotes essential/relational oneness between distinct Persons, not identity of Person (which would collapse into modalism) nor mere social/moral agreement (which would understate the claim); this same nuance must be preserved consistently at 17:11, 17:21–22.
ἡγίασεν ”consecrated/sanctified"	"whom the Father… sanctified/consecrated”	Applied here to the Father’s setting-apart of the Son for his unique mission (10:36) — distinct application of the same root REUSED FROM ROMANS TM (sanctification = megszentelődés), which there describes believers’ growth in holiness.	megszentel. Risk: High. Flag the distinct Christological application (the Son’s unique consecration for mission) versus the ongoing believer-sanctification sense fixed by the Romans baseline, so the two are not conflated in teaching notes.

Chapter 11 — The Raising of Lazarus

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἡ ἀνάστασις καὶ ἡ ζωή ”the resurrection and the life"	"I am the resurrection and the life”	I AM statement #5. Christ is not merely the agent of a future resurrection but himself possesses and grants resurrection-life in the present.	a feltámadás és az élet (REUSED FROM ROMANS TM resurrection = feltámadás, combined with John’s own eternal life = élet term). Risk: Critical.

Chapter 12 — The Hour Arrives; Judgment on the World

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἐλήλυθεν ἡ ὥρα ”the hour has come"	"the hour has come”	Fulfillment of the “hour” motif introduced at 2:4 — the appointed time of glorification-through-death has arrived.	eljött az óra (reuses ch.2 term). Risk: Medium-High.
ὁ κόκκος τοῦ σίτου ”the grain of wheat"	"unless a grain of wheat falls… and dies”	Illustrates the necessity of Christ’s death to produce resurrection “fruit” (much life from one death) — supports substitutionary-death doctrine narratively.	búzamag. Risk: Low.
ὁ ἄρχων τοῦ κόσμου τούτου ”the ruler of this world"	"the ruler of this world”	Satanological title, “cast out” at the cross (12:31; recurring 14:30, 16:11).	e világ fejedelme. Risk: Medium-High. Requires background note to avoid confusion with legitimate human/political rulers.
κρίσις τοῦ κόσμου τούτου ”judgment of this world"	"now is the judgment of this world”	The cross itself as the decisive judgment event, tying together the Judgment doctrine and the Substitutionary Death doctrine.	e világ ítélete (REUSED κρίσις/ítélet root). Risk: High.

Chapter 13 — The New Commandment and Foot-Washing

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἐντολὴ καινή ”a new commandment"	"a new commandment”	Distinguishes Christ’s love-commandment from Mosaic νόμος (REUSED FROM ROMANS TM law = törvény, a different Greek word) — must not be conflated with törvény in teaching notes.	új parancsolat. Risk: Medium. New term (ἐντολή), distinct from REUSED law (törvény); avoid conflating the two roots.
ἀγαπᾶτε ἀλλήλους ”love one another"	"love one another”	The programmatic ethical mark of discipleship for the remainder of the Gospel (also 15:12,17). REUSES the ch.3/13 love root.	szeressétek egymást (REUSED love root). Risk: Medium.

Chapter 14 — The Way, the Counselor, and the Indwelling Father

Term	Literal meaning / semantic range	English variants	Contextual theological meaning	Hungarian rendering & risk
ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή	”the way, the truth, and the life"	"I am the way, the truth, and the life”	I AM statement #6 (combined predicate). Christ as the sole means of access to the Father, the substance of revealed truth, and the source of life.	az út, az igazság és az élet. Risk: CRITICAL. Reinforces the truth/igazság collision flag; must also preserve the exclusivity clause that follows (“no one comes to the Father except through me”) without softening.
ὁ παράκλητος	”one called alongside [to help]” — Advocate, Counselor, Helper, Comforter	Legal/relational term: an advocate who pleads a case, a comforting helper, a counselor who guides	”Comforter,” “Counselor,” “Advocate,” “Helper”	The Holy Spirit’s identity and post-ascension ministry to the disciples — foundational for “The Holy Spirit as Counselor.” John’s usage spans legal-advocacy, teaching, and comforting senses simultaneously.
τὸ πνεῦμα τῆς ἀληθείας	”the Spirit of truth"	"the Spirit of truth”	Identifies the Paraclete/Counselor as the Spirit whose ministry is to reveal and guide into truth — REUSED FROM ROMANS TM holy_spirit root plus the new truth/igazság term.	az igazság Lelke. Risk: Critical (compounds two Critical terms: Szentlélek root + igazság collision).
εἰρήνην ἀφίημι ὑμῖν	”I leave peace with you"	"peace I leave with you,” “my peace I give you”	Distinguishes Christ’s own peace, given in the midst of coming trouble, from the world’s peace (absence of conflict). REUSES peace (béke) from the Romans baseline.	békességet hagyok nektek (REUSED peace root). Risk: Medium.
ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί	”I am in the Father, and the Father is in me"	"I am in the Father, and the Father in me”	Mutual indwelling language, a further pillar of the Unity of Father and Son doctrine alongside 10:30 and 17:21–22.	én az Atyában vagyok, és az Atya bennem van. Risk: Critical.

Chapter 15 — The True Vine

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἡ ἄμπελος ἡ ἀληθινή ”the true vine"	"I am the true vine”	I AM statement #7. Christ as the sole life-source for the disciples (“branches”); fruitfulness depends entirely on abiding union with him.	az igazi szőlőtő. Risk: Critical.
μένω ”abide, remain, dwell"	"abide,” “remain,” “stay”	Describes ongoing, dependent union with Christ — a distinct term from, but theologically adjacent to, Romans TM’s “in Christ” union-with-Christ doctrine (christian_identity_in_christ).	megmarad. Risk: High. Recommend cross-referencing the baseline’s christian_identity_in_christ doctrine notes so learners connect Romans’ “in Christ” language with John’s “abide in me” language as complementary, not separate, teachings.
δοῦλος / φίλος ”slave, servant / friend"	"servant… friends”	Contrasts the disciples’ new relational status (15:15) — no longer merely servants but friends entrusted with the Father’s business — with older master-servant categories.	szolga / barát. Risk: Medium.

Chapter 16 — The Counselor’s Ministry and Overcoming the World

No newly introduced Christological or soteriological vocabulary beyond chapters 14–15’s Paraclete/Spirit-of-truth terms, which recur here (16:7,13). New load-bearing term:

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
νενίκηκα τὸν κόσμον ”I have overcome/conquered the world"	"I have overcome the world”	Christ’s decisive victory over the world’s hostility, grounding the disciples’ own hope in coming tribulation.	legyőztem a világot. Risk: Medium-High.

Chapter 17 — The High Priestly Prayer

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσίν σε ”this is eternal life, that they know you"	"this is eternal life: that they know you”	Defines eternal life relationally, as personal knowledge of the Father and the Son — not primarily a future duration but a present relationship. Deepens the “Eternal Life through Faith” doctrine.	az az örök élet, hogy megismerjenek téged. Risk: Critical (REUSED eternal life term, given new relational-epistemic definition).
ἵνα ὦσιν ἕν ”that they may be one"	"that they may be one,” “that they may all be one”	Extends the Father-Son unity (10:30; 14:10-11,20) to the believing community’s unity — but this is a derivative, relational/missional unity modeled on, not identical to, the ontological Father-Son unity. Must be distinguished carefully.	hogy egyek legyenek. Risk: CRITICAL. TRANSLATOR NOTE: preserve the same root “egy” as 10:30 to retain the deliberate literary link, while teaching notes must clarify this is unity of love/purpose/witness among distinct believers, patterned after but not equivalent to, the essential divine unity of Father and Son.
ἁγίασον αὐτοὺς ”sanctify/consecrate them"	"sanctify them,” “set them apart”	Applied here to believers’ consecration in truth (17:17,19) — this occurrence aligns with the standard REUSED FROM ROMANS TM sanctification sense (believers being set apart), distinct from the Christological consecration sense at 10:36.	szenteld meg őket (REUSED sanctification root). Risk: High.

Chapter 18 — Arrest and Trial

No newly introduced theological vocabulary beyond terms already fixed in chapters 3, 8, and the Romans baseline (kingdom_of_god; ἐγὼ εἰμί; ἀλήθεια). Noted recurrences:

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἐγὼ εἰμί (18:5–8) “I am [he]"	"I am he”	The soldiers’ recoiling response (falling to the ground, v.6) suggests John intends the reader to hear an echo of the absolute deity-claim sense established at 8:58, not merely “I am the one you’re looking for.”	Én vagyok. Risk: Critical (reuses 8:58’s Critical rendering; preserve ambiguity between mundane self-identification and deity-echo).
βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου ”my kingdom is not of this world"	"my kingdom is not of this world”	Clarifies the nature of REUSED kingdom_of_god as it applies to Christ’s kingship before Pilate — not a political/territorial threat to Roman or any earthly rule.	az én országom nem e világból való (REUSED Isten országa root). Risk: Medium.
τί ἐστιν ἀλήθεια ”What is truth?"	"What is truth?”	Pilate’s dismissive question stands in ironic contrast to standing before Truth incarnate (14:6) — reinforces the truth/igazság collision flag’s importance for teaching notes throughout.	Mi az igazság? Risk: High.

Chapter 19 — Crucifixion

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
τετέλεσται ”it has been accomplished/finished” (perfect tense — a completed, permanent state)	“It is finished,” “It is accomplished,” “It is completed”	Christ’s final word declaring the atoning work fully and completely accomplished — no further sacrifice, merit, or completion is needed. Central to “Christ’s Substitutionary Death.”	Elvégeztetett (established, deeply memorized Károli-tradition rendering across all Hungarian traditions). Risk: CRITICAL. Must preserve the perfect-tense sense of a completed, unrepeatable, sufficient act — of particular pastoral importance given the Reformed/Catholic divide over the sufficiency of Christ’s one sacrifice versus the Mass’s sacramental re-presentation (cf. the baseline’s grace/justification notes on merit); do not resolve that systematic debate within the text, but preserve Scripture’s own “finished, completed” force plainly.
βασιλεὺς τῶν Ἰουδαίων ”King of the Jews"	"King of the Jews,” “the King of the Jews”	The trial inscription, ironically proclaiming in mockery what the Gospel affirms in truth.	a zsidók királya. Risk: Medium.
αἷμα καὶ ὕδωρ ”blood and water"	"blood and water”	The flow from Christ’s pierced side (19:34), widely read across Christian tradition as symbolically rich (sacrificial blood; cleansing/Spirit-water, echoing 3:5, 4:14, 7:38) though the text itself does not fully specify the symbolism — avoid over-determining a single reading.	vér és víz. Risk: Medium.

Chapter 20 — Resurrection Appearances

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ὁ κύριός μου καὶ ὁ θεός μου ”My Lord and my God"	"My Lord and my God!”	Thomas’s climactic confession — the Gospel’s clearest single explicit worship-confession of Christ’s full deity, combining REUSED lord (Úr) and god (Isten).	Én Uram és én Istenem! Risk: CRITICAL (combines two REUSED FROM ROMANS TM Critical terms in direct address/worship; must be rendered without qualification, exactly paralleling the baseline’s treatment of “Jézus az Úr” in Romans 10:9).
λάβετε πνεῦμα ἅγιον / ἀφίενται ”receive the Holy Spirit” / “[sins] are forgiven"	"Receive the Holy Spirit… if you forgive anyone’s sins, they are forgiven”	REUSES holy_spirit; introduces new term “forgiveness of sins” in a context (20:22-23) historically central to the Catholic sacrament of confession/priestly absolution versus the Reformed understanding of the church’s corporate authority to proclaim, not sacramentally effect, forgiveness.	Vegyétek a Szentlelket… megbocsáttatnak nekik [a bűnök]. Risk: CRITICAL — NEW COLLISION FLAG, structurally parallel to the baseline’s intercession entry: Catholic sacramental-absolution readings and Reformed declarative-proclamation readings diverge sharply here. Translate the plain grammatical sense; do not adopt either community’s developed sacramental theology as the text’s own claim; flag for human theologian review every occurrence.
μὴ γίνου ἄπιστος ἀλλὰ πιστός ”do not be unbelieving but believing"	"Stop doubting and believe”	Reinforces the belief/unbelief polarity central to the Judgment doctrine, applied now to the resurrection itself as the supreme test case.	ne légy hitetlen, hanem hívő (REUSES faith/hit root). Risk: High.

Chapter 21 — Restoration of Peter

Terms	Variants	Contextual theological meaning	Hungarian rendering & risk
ἀγαπᾷς με / φιλῶ σε ”do you love me [agapaō]? / I love you [phileō]"	"Do you love me?… I love you”	Jesus’s threefold question uses ἀγαπάω (twice) then φιλέω (once), and Peter answers with φιλέω throughout — a nuance many scholars regard as deliberate (or, per others, stylistic variation without doctrinal weight); regardless, the distinction is untranslatable into a single Hungarian verb.	Both render as szeret. Risk: High. TRANSLATOR NOTE: Hungarian, like most modern target languages in this pipeline, has no lexical distinction paralleling ἀγαπάω/φιλέω; flag for a footnote explaining the underlying Greek variation so it is not silently lost from the teaching material, without overclaiming a settled doctrinal significance the text itself does not require.
ποίμαινε τὰ πρόβατά μου / βόσκε τὰ ἀρνία μου ”shepherd my sheep / feed my lambs"	"feed my lambs… take care of my sheep… feed my sheep”	Extends the Good Shepherd (ch.10) metaphor to Peter’s own pastoral commissioning — REUSED shepherd imagery.	legeltesd juhaimat / őrizd bárányaimat (REUSES ch.10 pásztor root). Risk: Medium.
ἀκολούθει μοι ”follow me"	"Follow me!”	Closing discipleship summons, recalling the Gospel’s opening call to the first disciples (1:43).	kövess engem. Risk: Low-Medium.

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Summary Note on Full-Book Coverage

All 21 chapters of John’s Gospel have been reviewed. Chapters 1, 3, 6, 8, 10, 14, 17, 19, and 20 carry the heaviest new-term density, corresponding directly to the nine assigned curriculum doctrines. Chapters 2, 4, 5, 7, 9, 11, 12, 13, 15, 16, 18, and 21 have each been reviewed and are documented above; where a chapter’s vocabulary substantially reuses previously fixed terms (as explicitly noted for chapters 9, 16, and 18), that reuse is stated rather than silently omitted, per the full-book-coverage mandate.