Semantic Analysis: Gospel of John (John 1–21)

Original Koine Greek → Javanese Translation Requirements

Method: Every load-bearing theological term is analyzed with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in the passage, and Javanese destination-language rendering risk. Terms already recorded in the baseline Romans translation_memory.json are reused exactly and marked “(baseline reuse).” New terms proposed for this curriculum are marked “(NEW)” and must be added to translation memory before Phase 2 processing, per the AI Translation Requirements’ term-registration protocol.

Risk tiers (Critical/High/Medium/Low) follow the baseline doctrine_risk_registry.json definitions exactly.

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PART A — CORE PASSAGE: JOHN 3:1–21 (Verse-by-Verse)

John 3:1

Greek	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
Νικόδημος	Nikodēmos	”victory of the people” (proper name)	proper name only	Nicodemus	A named, historical ruler of the Jews — grounds the encounter in real history, not parable.	Transliterate “Nikodemus.” Low risk.
Φαρισαῖος	Pharisaios	”separated one”	a Jewish sect emphasizing Torah observance and oral tradition	Pharisee	Establishes Nicodemus’s religious authority and Torah-zealous background, heightening the shock of “you must be born again.”	Transliterate “Farisi” (established loanword). Low risk.
ἄρχων τῶν Ἰουδαίων	archōn tōn Ioudaiōn	”ruler of the Jews”	member of the Sanhedrin, a ruling council member	ruler of the Jews, member of the Jewish ruling council	Signals Nicodemus’s high social/religious status — a “teacher of Israel” (v.10), making his spiritual blindness all the more pointed.	”panggedhening tiyang Yahudi” / “pangarsaning Sanhedrin.” Low-Medium risk — must not be rendered as a Javanese aristocratic (priyayi) rank, which could import unrelated social-caste connotations.

John 3:2

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ῥαββί	rabbi	”my great one, my teacher”	honorific address for a Jewish teacher of the Law	Rabbi, Teacher	Nicodemus’s polite but inadequate category for Jesus — a mere human teacher, not yet recognizing his divine identity.	Transliterate “Rabi.” Low risk.
διδάσκαλος	didaskalos	”teacher, instructor”	one who teaches	teacher	Same limited category as “Rabbi” — the narrative arc of ch. 3 moves Nicodemus from “teacher” to needing to be taught the new birth.	”guru.” Low risk.
σημεῖα	sēmeia	”signs, marks”	miraculous acts that point beyond themselves to meaning	signs, miracles, miraculous signs	The signs are why Nicodemus concedes Jesus is “from God” — but signs alone produce only partial, works-based recognition (cf. 2:23-25).	“pratandha” (NEW — see Ch.2 entry below). High risk: must not be read as kasekten (magical potency); signs are revelatory acts pointing to Christ’s identity, not power displays.
ἀπὸ θεοῦ	apo theou	”from God”	divine origin/sending	from God, sent by God	Anticipates the “born from above” (ἄνωθεν) wordplay in v.3 — Nicodemus rightly locates Jesus’s origin but misses its full radical implication.	”saking Gusti Allah.” Reuses baseline “god” = Gusti Allah exactly. Low risk in isolation.

John 3:3

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἀμὴν ἀμὴν λέγω σοι	amēn amēn legō soi	”truly, truly I say to you”	Johannine discourse marker of solemn, authoritative declaration	truly truly I say to you, verily verily, I tell you the truth	Marks the statement as an authoritative divine pronouncement, not ordinary teaching. Occurs 25x in John, a distinctive stylistic-theological marker.	”Satemene-temene Aku kandha marang kowé” / formal krama “Saestu-saestu kula matur dhateng panjenengan.” Medium risk: must retain the doubled emphatic solemnity; do not flatten to a generic “I say.”
γεννηθῇ ἄνωθεν	gennēthē anōthen	”be born from above / be born again”	ἄνωθεν = “from above” (spatial/divine origin) or “again” (temporal repetition) — the deliberate double meaning drives Nicodemus’s confusion in v.4	born again, born from above, born anew	THE central term of the passage and one of the curriculum’s core doctrines (New Birth/Regeneration by the Spirit). A spiritual re-origination accomplished by God, not a repeatable human or ritual act.	”kalairan saking nginggil” / “kalairan malih.” Critical risk. Must not be rendered with any term evoking titisan (spiritual rebirth/reincarnation of an ancestor’s or deity’s quality in a descendant, already forbidden for “resurrection” in the baseline) nor with slametan-style ritual renewal. The new birth is a one-time, Spirit-wrought act, not a repeatable purification rite or a cyclical rebirth of spiritual essence.
ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ	idein tēn basileian tou theou	”to see the kingdom of God”	ἰδεῖν = perceive/experience, not merely observe	see the kingdom of God, perceive God’s kingdom	New birth is the necessary precondition for perceiving/entering God’s reign at all.	”Kratoning Gusti Allah” (baseline reuse, exact). Medium risk per baseline note — must be distinguished from an actual earthly keraton.

John 3:4

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
γέρων	gerōn	”old man”	advanced age	old man, aged person	Nicodemus’s literalistic misunderstanding — he hears ἄνωθεν only as “again,” missing “from above."	"wong tuwa.” Low risk.
κοιλία	koilia	”womb, belly”	womb (birth) or stomach/inner being (figuratively elsewhere in NT)	womb, mother’s womb	Nicodemus reduces the new birth to biological re-entry — highlighting the categorical gap between physical and spiritual birth.	”guwa-garbaning ibu” / “wetengan.” Low risk.

John 3:5

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
γεννηθῇ ἐξ ὕδατος καὶ πνεύματος	gennēthē ex hydatos kai pneumatos	”be born of water and Spirit”	ὕδωρ = water (debated: John’s baptism, cleansing, or amniotic water); πνεῦμα = Spirit/wind (see v.8)	born of water and the Spirit	Regeneration is God’s own sovereign, Spirit-wrought act, associated with cleansing/renewal (echoing Ezek. 36:25-27). Anchors “New Birth and Regeneration by the Spirit” as its own listed doctrine.	ὕδωρ = “toya” (krama). πνεῦμα = “Roh” — reuse baseline “Roh Suci” for the full Person even where the Greek article/context makes the divine referent clear. Critical risk on πνεῦμα: never dhemit/lelembut (baseline-forbidden folk-spirit categories). Also flag toya: must not be conflated with ritually empowered water (tirta/banyu suci) used in Javanese ceremonial blessing.
εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ	eiselthein eis tēn basileian tou theou	”to enter the kingdom of God”	εἰσέρχομαι = enter, come into	enter the kingdom of God	Entrance, not merely sight (v.3), into God’s reign — the fuller consequence of the new birth.	”lumebet ing Kratoning Gusti Allah” (baseline reuse of Kratoning Gusti Allah). Medium risk, per baseline note.

John 3:6

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
σάρξ	sarx	”flesh”	physical body; human nature in its fallenness/limitation; (elsewhere) genuine human nature (1:14)	flesh, human nature, physical existence	Marks an ontological category: what is born of flesh remains flesh — natural human birth cannot produce spiritual life. Distinct from the positive use of σάρξ in 1:14 (Incarnation).	“daging” (NEW). High risk: context-sensitive — here it denotes fallen/limited human capacity (contrast with Spirit), not a negative statement about the physical body itself. Must be kept distinct from σάρξ in 1:14, which baseline renders within “Gusti Allah dados manungsa” (Incarnation, Critical).
πνεῦμα	pneuma	”spirit, wind, breath”	the Holy Spirit; wind; a person’s own spirit/inner being	Spirit, spirit	What is born of the Spirit is spirit — a new, God-given nature.	”Roh” (baseline reuse “Roh Suci” when referring to the divine Person). Critical risk per baseline.

John 3:7

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν	dei hymas gennēthēnai anōthen	”it is necessary for you [pl.] to be born from above”	δεῖ = divine necessity, not mere advice	you must be born again	Universalizes the requirement beyond Nicodemus (ὑμᾶς is plural) — the new birth is necessary for every person, without exception, echoing “Universal Human Accountability” from Romans.	”kowé kabéh kudu lair saka nginggil.” Critical risk — reuses the Critical “born from above” term (v.3); must retain the plural, universal, non-negotiable scope (“must,” not “should” or “may”).

John 3:8

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
τὸ πνεῦμα ὅπου θέλει πνεῖ	to pneuma hopou thelei pnei	”the Spirit/wind blows where it wills”	πνεῦμα here plays on both “wind” and “Spirit”; πνέω = to blow	the wind blows where it wishes; the Spirit blows where he wills	The Spirit’s regenerating work is sovereign, invisible in its origin/destination, yet perceptible in its effects — God’s free, personal initiative, not a technique or ritual a person can control or trigger.	”Roh iku mobah miturut karsané piyambak” — must render the wordplay carefully: keep “Roh Suci” (capitalized, personal) as the primary sense while the wind-image is preserved as simile (“kaya angin”). Medium-High risk: avoid any rendering suggesting an impersonal natural force (which would risk collapsing πνεῦμα into a generic nature-spirit or elemental force akin to kejawen animism).
φωνήν	phōnēn	”sound, voice”	sound (of wind) or voice (of a person)	sound, voice	The wind’s sound is heard though its source/destination is unseen — parallels the Spirit’s perceptible-but-mysterious work.	”swarané.” Low risk.

John 3:9–10

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
πῶς δύναται ταῦτα γενέσθαι	pōs dynatai tauta genesthai	”how can these things be/happen”	δύναμαι = to be able	how can this be	Nicodemus’s continued incomprehension — natural reason cannot grasp spiritual regeneration apart from revelation.	”kepriyé bab iki kelakon.” Low risk.
ὁ διδάσκαλος τοῦ Ἰσραήλ	ho didaskalos tou Israēl	”the teacher of Israel”	definite article marks him as a/the recognized authoritative teacher	the teacher of Israel	Jesus’s gentle rebuke: Israel’s Scriptures (Ezek. 36) already anticipated this teaching — Nicodemus should have known.	”guruning Israel” (Israel = baseline reuse exact). Low-Medium risk.

John 3:11

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
μαρτυρίαν ἡμῶν	martyrian hēmōn	”our testimony/witness”	μαρτυρία = witness, testimony, evidence given by a witness (often legal/forensic in tone)	our testimony, our witness	Jesus and (by extension) his messengers testify to what they have directly seen of heavenly reality — a major Johannine theme of authoritative eyewitness testimony.	”paseksèn kula” (NEW — see Ch.1 entry). Low-Medium risk: keep the legal/eyewitness weight, distinct from generic personal opinion.

John 3:12

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἐπίγεια / ἐπουράνια	epigeia / epourania	”earthly things / heavenly things”	ἐπίγειος = of the earth; ἐπουράνιος = of heaven	earthly things / heavenly things	The new birth (an “earthly” analogy Nicodemus still cannot grasp) is the easier truth; greater heavenly realities (the cross, glorification) lie ahead.	”bab kadonyan / bab kasuwargan.” Low risk.

John 3:13

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἀναβέβηκεν εἰς τὸν οὐρανὸν	anabebēken eis ton ouranon	”has ascended into heaven”	perfect tense — completed action with ongoing significance	has ascended into heaven	Only the one who has come down from heaven (i.e., the pre-existent Son) can speak with heavenly authority — grounds the “Deity and Pre-existence of Christ."	"sampun minggah dhateng swarga.” Critical risk when tied to the pre-existence claim: must not be softened into a merely visionary/mystical ascent (as in some Javanese/Sufi mystical “journey” traditions of the soul ascending to divine union) — this is the unique, historical Son’s own prior heavenly origin and return.
ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	”the Son of Man”	Christ’s self-designation, drawn from Daniel 7:13-14’s heavenly, dominion-receiving figure; also affirms genuine humanity	Son of Man	A title uniquely combining Christ’s real humanity and his heavenly, glorious, judging authority. Central recurring self-title through the whole Gospel (see Ch.1, 5, 6, 8, 9, 12, 13 below).	”Putraning Manungsa” (NEW). Critical risk: must not be flattened to mean merely “a human being,” nor conflated with the Sufi/kejawen Insan Kamil (“Perfect Man”) ideal — an aspirational human archetype some mystics believe can be spiritually attained. Son of Man is Christ’s own unique, given, heavenly-authority title, not an attainable human ideal.

John 3:14

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ὕψωσεν Μωϋσῆς τὸν ὄφιν	hypsōsen Mōusēs ton ophin	”Moses lifted up the serpent”	ὑψόω = lift up, raise up high	Moses lifted up the serpent	Typological reference to Numbers 21 — looking at the lifted bronze serpent brought physical healing; looking to the lifted Son brings eternal life.	”Musa ngunggahaken ula” (Musa = established transliteration standard). Low-Medium risk, requires OT background note for low-OT-literacy readers per requirements doc.
ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου	hypsōthēnai dei ton huion tou anthrōpou	”the Son of Man must be lifted up”	ὑψόω carries John’s characteristic double meaning: physically “lifted up” on the cross AND exalted/glorified	must be lifted up	One of John’s great double-meaning terms: the crucifixion IS the exaltation/glorification of the Son. Directly connects Christ’s Substitutionary Death to his glory.	”kudu diunggahaken” (NEW — reused at 8:28, 12:32,34). Critical risk: the term must be capable of carrying both “crucified” and “exalted/glorified” senses simultaneously; a translator who resolves the ambiguity too early (choosing only “salib” or only “kaluhuraken”) loses this central Johannine paradox — the cross itself is the moment of glory, not merely the road to it.

John 3:15

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
πιστεύων	pisteuōn	”believing, the one who believes”	present participle of πιστεύω, ongoing/continuing trust	whoever believes, everyone who believes	The sole condition for eternal life is ongoing trust in Christ (the lifted-up Son), not ritual observance, ancestry, or merit.	”sing sapa pitados” (baseline reuse “pitados,” krama register, verb form per baseline note). Note: John’s Gospel uses only the verb πιστεύω (98x) and never the noun πίστις — translation must sustain a living verb form throughout, not lapse into an abstract noun “iman/kapitadosan” that could read as static religious affiliation. Medium risk.
ζωὴν αἰώνιον	zōēn aiōnion	”eternal life”	ζωή = life (as opposed to θάνατος, death; also as opposed to mere βίος, biological existence); αἰώνιος = eternal, of the age (to come)	eternal life, everlasting life	THE central soteriological gift of John’s Gospel (curriculum doctrine: “Eternal Life through Faith in Christ”) — a present-possessed, unending quality of life in relationship with God (cf. 17:3), not merely unending duration.	”gesang langgeng” (NEW). Critical risk: must not be confused with urip sejati (“true/authentic life”), a kejawen mystical goal attained through ascetic self-realization and inward enlightenment. Eternal life in John is a relational gift received by faith in the Son, not a state of consciousness achieved through spiritual discipline.

John 3:16

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον	houtōs gar ēgapēsen ho theos ton kosmon	”for God so loved the world”	ἀγαπάω = self-giving, deliberate, sacrificial love, distinct from ἔρως (desire) or mere φιλέω (affection)	God so loved the world	THE Gospel’s most quoted verse; anchors the explicit curriculum doctrine “God’s Love for the World” — God’s love precedes and is not earned by its object (the world, in rebellion).	”Gusti Allah anggènipun ngasihi jagad kados makaten” — ἀγαπάω = “katresnan/ngasihi” (NEW). Critical risk: must be distinguished (1) from ordinary romantic “tresna,” (2) from utang budi (the baseline-forbidden reciprocal social debt of gratitude) — God’s love creates no debt the world must repay to be loved, it precedes any merit or response.
τὸν κόσμον	ton kosmon	”the world”	κόσμος = the created order; humanity in general; humanity organized in rebellion against God (context-dependent)	the world, the whole world	Here, the object of God’s love is fallen humanity as a whole — the scope is deliberately universal (cf. Rom’s “Universal Scope of the Gospel”).	“jagad” (NEW). Medium risk: κόσμος is highly context-sensitive across John (created order/humanity here in v.16; the world-system hostile to God elsewhere, e.g., 15:18-19, 17:14). Must not be softened to a merely geographic “donya” that loses the relational, sometimes morally-charged sense.
τὸν υἱὸν τὸν μονογενῆ	ton huion ton monogenē	”his only/unique Son”	μονογενής = one-of-a-kind, unique, not “only-begotten” in a biological-derivation sense but “the one and only of his kind”	only begotten Son, one and only Son, unique Son	Affirms Christ’s absolutely unique divine Sonship — nothing else in creation shares this relationship to the Father.	”Putrané Gusti Allah ingkang ontang-anting” — reuses baseline “Putrané Gusti Allah” (Critical) plus μονογενής qualifier (NEW, Critical). Must not be read against the background of Javanese/Hindu-Buddhist wayang cosmology, in which high gods (e.g., Bathara Guru) beget numerous divine and semi-divine offspring; Christ is not one son among many divine children but the singular, eternal, unique Son.
μὴ ἀπόληται	mē apolētai	”should not perish”	ἀπόλλυμι = to be destroyed, lost, perish (eternal ruin, not mere physical death)	should not perish, should not be lost	The negative alternative to eternal life — final, eternal separation from God.	”supados sampun ngantos katiwasan” (NEW). High risk: must convey final spiritual ruin/loss, not merely a temporary setback or misfortune (avoid confusion with the Javanese folk-fatalistic sense of “kacilakan,” which can suggest impersonal bad luck rather than a personal, moral, and avoidable outcome).

John 3:17

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἀπέστειλεν	apesteilen	”he sent”	ἀποστέλλω = to send with a commission/purpose	sent, dispatched	Establishes the Father-Son “sending” pattern central to John’s Christology and mission theology; echoed at 20:21.	”ngutus” (NEW; verb form related to baseline noun “utusan”/apostle). Medium risk: convey purposeful divine commissioning, not casual dispatch.
ἵνα κρίνῃ τὸν κόσμον	hina krinē ton kosmon	”in order that he might judge/condemn the world”	κρίνω = judge, decide, (often in context) condemn	that he might condemn the world, to judge the world	Clarifies the purpose of the Son’s first coming was NOT judgment/condemnation but rescue — judgment is a real, future/present reality (v.18-19) but not the purpose of the incarnation itself.	”supados ngukum jagad” (NEW — κρίνω/κρίσις family, see also vv.18-19). High risk: must convey God’s personal, righteous, forensic judgment, not an impersonal fated calamity (cf. Javanese kualat, an automatic, mechanistic misfortune believed to strike one who disrespects a sacred person or place) nor karma-like cosmic retribution.
σωθῇ ὁ κόσμος	sōthē ho kosmos	”the world might be saved”	σῴζω = to save, rescue, deliver	the world might be saved	Reinforces the universal scope of the rescue purpose of Christ’s mission.	”supados jagad kaslametan” — reuses baseline “salvation” = kaslametan exactly. Critical risk per baseline: every occurrence in this Critical passage requires a translator note distinguishing Christ’s one-time rescue from the repeated protective slametan ritual meal.

John 3:18

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται	ho pisteuōn eis auton ou krinetai	”the one believing in him is not judged/condemned”	present passive; ongoing state	is not condemned, is not judged	Belief in Christ removes condemnation now, not only at a future judgment — present tense assurance.	Reuses πιστεύω (pitados/verb form) + κρίνω (NEW). High risk on κρίνεται: must retain forensic, legal “not condemned” sense, paralleling but distinct from baseline’s “justification” phrase (kaanggep bener dening Gusti Allah).
ὁ δὲ μὴ πιστεύων ἤδη κέκριται	ho de mē pisteuōn ēdē kekritai	”but the one not believing is already judged/condemned”	perfect tense — a settled, present state of condemnation, already in force	is condemned already, stands condemned already	Unbelief is not merely a future risk but a present reality — one’s standing before God is determined already by response to Christ. Anchors “Judgment and Belief/Unbelief” doctrine.	”sampun kaukum” (NEW). High risk: preserve the perfect-tense weight — condemnation is a present, settled fact for the unbeliever, not merely a future possibility.
τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ	to onoma tou monogenous huiou tou theou	”the name of the only Son of God”	ὄνομα = name (representing identity, authority, person)	the name of the only Son of God	The specific object of saving faith is Christ’s own person/identity, not a general concept of God.	”asmanipun Putrané Gusti Allah ingkang ontang-anting.” High risk on ὄνομα (“name”): must convey relational trust in Christ’s identity/authority, not a magical name-invocation formula, avoiding confusion with kejawen/Sufi ngèlmu asma practices (mystical recitation of sacred names believed to confer supernatural power).

John 3:19

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
αὕτη δέ ἐστιν ἡ κρίσις	hautē de estin hē krisis	”and this is the judgment”	κρίσις = the act/process of judging, or its result (verdict, crisis point)	this is the verdict, this is the judgment	Defines judgment concretely: the criterion is one’s response to the Light, not an abstract legal code.	”inggih menika ingkang dados pancasan/pengadilan” (NEW). High risk — see κρίνω note above; reuse the same rendering approach consistently.
τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον	to phōs elēlythen eis ton kosmon	”the light has come into the world”	φῶς = light (revelation, truth, moral purity, divine presence)	the light has come into the world	Christ’s coming is described as Light entering a dark world — a key Johannine image tied to the prologue (1:4-9) and the I AM statement of 8:12.	”pepadhang sampun rawuh ing jagad” (NEW, see Ch.1). High risk: “pepadhang” is preferred over “cahya,” which in Javanese court/cosmological tradition evokes pulung/wahyu — the mystical light of legitimacy believed to descend upon a future king. Christ as Light is the self-revealing, eternal Logos, not a transferable charismatic radiance conferring status on a ruler.
τὸ σκότος	to skotos	”the darkness”	moral and spiritual darkness — opposition to and ignorance of God, not merely absence of physical light	darkness	Represents willful moral rejection of revealed truth, not mere ignorance.	”pepeteng” (NEW). Medium risk: must be anchored to moral/spiritual rebellion, not folk associations with lelembut/nocturnal spirit activity common in kejawen belief about darkness.
πονηρὰ τὰ ἔργα	ponēra ta erga	”their deeds/works were evil”	πονηρός = evil, wicked, morally corrupt	evil deeds, evil works	Explains WHY people love darkness: it conceals morally corrupt conduct from exposure.	”pakaryanipun awon.” Low risk.

John 3:20–21

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ὁ φαῦλα πράσσων μισεῖ τὸ φῶς	ho phaula prassōn misei to phōs	”the one practicing worthless/evil things hates the light”	φαῦλος = worthless, base, evil; μισέω = hate	the one who does evil hates the light	Moral opposition to Christ is fundamentally a matter of the will avoiding exposure, not mere intellectual doubt.	”sing nglakoni piala sengit marang pepadhang.” Low-Medium risk.
ὁ δὲ ποιῶν τὴν ἀλήθειαν	ho de poiōn tēn alēthein	”but the one doing/practicing the truth”	ἀλήθεια = truth (reality, genuineness, God’s own trustworthy self-disclosure), here as an object one “does” — a Hebraic idiom for living faithfully/genuinely	the one who lives by the truth, the one who does what is true	Genuine faith produces a life that welcomes exposure to the Light because it has nothing corrupt to hide.	”ingkang nglampahi kayektosan” — ἀλήθεια rendered “kayektosan” (NEW). High risk: must be distinguished from the impersonal mystical Absolute Reality (kasunyatan sejati) sought through kejawen ascetic gnosis (kawruh sejati, ngelmu kasampurnan). Johannine truth is personal, revealed uniquely in Christ, not an impersonal cosmic Reality attained through mystical insight.
ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα	hina phanerōthē autou ta erga hoti en theō estin eirgasmena	”so that his works may be revealed as having been done in God”	φανερόω = to make visible/manifest	so that it may be clearly seen that his deeds have been done through God	Concludes the discourse: authentic faith and its resulting works originate from and are enabled by God, not self-generated righteousness.	”supados pakaryanipun katetela lelampahan sesarengan kaliyan Gusti Allah.” Medium risk — must not read as self-attained merit (avoid resonance with kasampurnan, the forbidden alternative for baseline’s “righteousness”).

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PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY

Chapter 1 — Prologue; John the Baptist; the First Disciples

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
λόγος	logos	”word, speech, account, reason”	a spoken/written word; a reasoned account; (in John, personified) the eternal self-expression of God	Word, the Word	Identifies the pre-existent, personal, divine Word who was “in the beginning,” was “with God,” and “was God” (1:1) — the foundational text for “Deity and Pre-existence of Christ."	"Sabda” (NEW). Critical risk. Sabda is the established Javanese Bible term (royal/authoritative utterance — “sabda pandita ratu,” a king’s word cannot be revoked), which usefully conveys binding divine authority. Must be explicitly taught as the eternal, personal, divine Logos who became flesh (1:14, reuse baseline Incarnation “Gusti Allah dados manungsa” exactly) — never merely an impersonal creative principle or magical utterance-formula.
ἐν ἀρχῇ	en archē	”in the beginning”	temporal origin point; echoes Genesis 1:1 LXX	in the beginning	Establishes the Word’s pre-existence before creation itself.	”Ing wiwitanipun.” Low risk.
θεός	theos	”God”	the one true God; (1:1c, anarthrous) predicate affirming the Word’s full deity	God	1:1’s threefold statement (with God / was God) is the Gospel’s opening deity claim.	”Gusti Allah” (baseline reuse, exact, Critical). Note: the anarthrous θεὸς ἦν ὁ λόγος (“the Word was God,” not “a god”) must never be softened in translation — reuse full “Gusti Allah,” never a lesser divine-being category term.
φῶς	phōs	”light”	see 3:19 above	light	1:4-9 introduces Christ as the Light “that gives light to everyone,” shining in darkness, unconquered by it.	”pepadhang” (reuse from core-passage entry above). High risk, as noted.
σκοτία	skotia	”darkness”	see 3:19 (σκότος) — near-synonym	darkness	The darkness “has not overcome/comprehended” the light (1:5) — sets up the whole Gospel’s light/darkness dualism.	”pepeteng” (reuse). Medium risk.
ζωή	zōē	”life”	see 3:15 above	life	”In him was life, and the life was the light of men” (1:4) — life and light are bound together in the Logos.	”gesang” (reuse). Critical risk, as noted at 3:15.
μαρτυρία / μαρτυρέω	martyria / martyreō	”testimony/witness” / “to testify”	legal-style eyewitness testimony	testimony, witness, to bear witness, to testify	John the Baptist’s entire role is defined as a witness “to bear witness about the light” (1:7-8) — a major structural theme (see also 5:31-39; 8:13-18; 15:26-27; 19:35; 21:24).	“paseksèn” / “nyekseni” (NEW). Low-Medium risk.
κόσμος	kosmos	”world”	see 3:16	world	”He was in the world, and the world was made through him, yet the world did not know him” (1:10).	“jagad” (reuse). Medium risk.
τέκνα θεοῦ	tekna theou	”children of God”	τέκνον = child (offspring), distinct Greek word from υἱός (son)	children of God	Believers become τέκνα θεοῦ (children), a status John deliberately never calls υἱοί (sons) — that title is reserved exclusively for Christ. Key distinction for “Unity of the Father and the Son” and “New Birth” doctrines.	”para putranipun Gusti Allah” — High risk: recommend using a slightly less exalted term such as “anak-anakipun Gusti Allah” for τέκνα (1:12; 11:52) specifically within John, reserving the full honorific phrase “Putrané Gusti Allah” (baseline, Critical) exclusively for Christ’s unique Sonship, to preserve John’s own careful lexical distinction.
ἐξουσία	exousia	”authority, right”	delegated right/authority to act	right, power, authority	”He gave them the right (ἐξουσία) to become children of God” (1:12) — a legitimate, granted status, not self-achieved.	”wewenang” / “panguwaos” (NEW; shares root with baseline “power_of_god” = panguwaosipun Gusti Allah). Medium-High risk: must not be confused with kasekten (baseline-forbidden magical potency) — this is a legitimately granted right/status, not an occult power acquired.
σὰρξ ἐγένετο	sarx egeneto	”became flesh”	σάρξ here = genuine human nature/existence (contrast with negative sense in 3:6)	became flesh, took on flesh	”The Word became flesh and dwelt among us” (1:14) — THE Incarnation text of the whole NT.	Reuse baseline “Gusti Allah dados manungsa” EXACTLY (Critical). Never manunggaling kawula gusti.
ἐσκήνωσεν	eskēnōsen	”tabernacled, pitched his tent, dwelt”	from σκηνή (tent) — deliberately echoes the OT tabernacle where God’s Shekinah glory dwelt among Israel	dwelt, tabernacled, made his dwelling	Signals that the incarnate Word is the fulfillment/true locus of God’s tabernacling presence among his people.	”lan dedalem ing satengahipun” (NEW). Medium risk: the tent/tabernacle wordplay is lost in plain translation; a translator note explaining the OT tabernacle background is recommended given low assumed OT literacy among the target audience.
δόξα	doxa	”glory”	see baseline	glory	”We have seen his glory, glory as of the only Son from the Father” (1:14).	“kamulyan” (baseline reuse, exact, High).
χάρις καὶ ἀλήθεια	charis kai alētheia	”grace and truth”	χάρις = unmerited favor; ἀλήθεια = truth, genuineness, faithfulness (echoes OT ḥesed we’emet, covenant love and faithfulness)	grace and truth	Describes the incarnate Word’s character; χάρις appears in John ONLY here in the prologue (1:14,16,17) — nowhere else in the Gospel’s 20 narrative chapters.	χάρις reuse baseline “sih-rahmat” (Critical). ἀλήθεια = “kayektosan” (NEW, High, see 3:21 note).
μονογενής	monogenēs	”one-of-a-kind, unique”	see 3:16	only begotten, one and only, unique	”The only Son, who is at the Father’s side” (1:18) — climactic prologue statement of unique divine Sonship, revealing the unseen Father.	See 3:16 entry. Critical.
πλήρωμα	plērōma	”fullness”	fullness, completeness, that which fills	fullness	”From his fullness we have all received, grace upon grace” (1:16).	“kaluberaning” / “kebak” (NEW). Low risk.
νόμος	nomos	”law”	Mosaic Law	the Law	”The law was given through Moses; grace and truth came through Jesus Christ” (1:17) — sets up a contrast, not necessarily an opposition, between the Sinai covenant and Christ.	Reuse baseline “angger-anggering Toret” exactly (Medium).
Ἰωάννης ὁ βαπτιστής / βαπτίζω	Iōannēs ho baptistēs / baptizō	”John the Baptist” / “to baptize, immerse”	ritual immersion signifying repentance/purification	John the Baptist, to baptize	Introduces the forerunner and the practice of baptism, which Jesus’s own disciples continue (3:22-26; 4:1-2).	”Yohanes Pambaptis” / “mbaptis” (NEW, established loanword). Medium risk: distinguish from Javanese ceremonial washing (siraman) or kejawen heirloom-cleansing (jamasan pusaka) rites — baptism marks repentance and identification with Christ’s death/resurrection (developed further in Rom. 6), not a rite conferring ritual potency.
ἀμνὸς τοῦ θεοῦ	amnos tou theou	”the Lamb of God”	sacrificial lamb imagery, echoing the Passover lamb (Exod. 12) and Isaiah 53’s suffering servant “led like a lamb”	Lamb of God	John the Baptist’s declaration (1:29,36) identifying Jesus as the one who “takes away the sin of the world” — foundational to “Christ’s Substitutionary Death."	"Cempéning Gusti Allah” (NEW). Critical risk: must convey vicarious, sacrificial atonement for sin — the once-for-all Passover-typology sacrifice. Must NOT be assimilated to the pattern of Javanese ruwatan (a ritual, often involving offerings and a wayang performance, to ward off cosmic misfortune/sukerta believed to threaten a person of dangerous fate) — Christ’s sacrifice is a personal, moral, historical, once-for-all bearing of sin, not a repeatable ritual averting impersonal cosmic danger.
Χριστός / Μεσσίας	Christos / Messias	”Anointed One”	the promised OT deliverer-king	Christ, Messiah	John 1:41 uniquely preserves the transliterated Aramaic term and glosses it: “We have found the Messiah (which means Christ).”	Reuse baseline “messiah” = Sang Mesias (Critical) for the confessional title/identity claim; “Kristus” retained as the established proper-name element within “Gusti Yesus Kristus” per the requirements doc’s transliteration standard. Both forms must be used consistently: Sang Mesias when the messianic identity claim is in view (as here), Kristus when functioning as part of the proper name.
υἱὸς τοῦ θεοῦ	huios tou theou	”Son of God”	see baseline	Son of God	Nathanael’s confession (1:49): “You are the Son of God! You are the King of Israel!”	Reuse baseline “Putrané Gusti Allah” exactly (Critical).
βασιλεὺς τοῦ Ἰσραήλ	basileus tou Israēl	”King of Israel”	Davidic/messianic royal title	King of Israel	Paired with “Son of God” in Nathanael’s confession — a royal-messianic recognition.	”Ratuning Israel” (NEW). High risk: “Ratu” carries strong resonance with the Javanese folk-eschatological expectation of Ratu Adil (“the Just King,” linked to the Jayabaya prophecies and the same tradition behind the baseline-forbidden Satrio Piningit). Must be explicitly taught as fulfillment of the specific, exclusive Davidic covenant promise (cf. baseline “davidic_covenant”), not folded into the Ratu Adil folk-political liberator expectation.
ῥαββί	rabbi	see 3:2	title	Rabbi	Repeated address to Jesus by early disciples (1:38,49).	Transliterate “Rabi.” Low risk.
ἄγγελοι	angeloi	”angels, messengers”	heavenly messengers	angels	”You will see heaven opened and the angels of God ascending and descending on the Son of Man” (1:51) — echoes Jacob’s ladder (Gen. 28), locating Christ as the true meeting-point of heaven and earth.	”malaekat” (NEW, established loanword shared with Islamic usage, similar to “dosa”). Low-Medium risk, standard shared vocabulary.
ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	”Son of Man”	see 3:13	Son of Man	First occurrence of this recurring self-title (1:51).	”Putraning Manungsa” (reuse from 3:13). Critical.
ὁ προφήτης	ho prophētēs	”the Prophet” (definite)	the specific eschatological prophet of Deut. 18:15, distinct from “a prophet” generically	the Prophet	The delegation from Jerusalem asks John the Baptist, “Are you the Prophet?” (1:21,25) — a distinct messianic-adjacent expectation from “the Christ.”	Reuse baseline “prophet” = nabi, but flag with definite article distinction: “Nabi ingkang kajanjèkaken” (the promised Prophet) to distinguish this specific eschatological figure from a generic nabi. Medium risk.

Chapter 2 — Wedding at Cana; Cleansing of the Temple

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
σημεῖον	sēmeion	”sign”	a miraculous act that points beyond itself to deeper meaning/identity	sign, miracle	The Cana miracle is “the first of his signs” (2:11), “manifesting his glory” — establishes John’s distinctive vocabulary for miracles as revelatory, not merely wonder-working.	”pratandha” (NEW). High risk: must not be perceived as a display of kasekten (magical/ascetic-earned spiritual potency, baseline-forbidden concept) but as a revelatory act disclosing Christ’s divine glory and identity.
δόξα	doxa	”glory”	see above	glory	”[He] manifested his glory, and his disciples believed in him” (2:11).	Reuse “kamulyan” (baseline, Critical).
ναός	naos	”temple” (inner sanctuary)	the temple building, especially its sacred inner precincts; here Jesus applies it metaphorically to his own body	temple	Jesus’s temple-cleansing and the saying “destroy this temple, and in three days I will raise it up” (2:19), which John explicitly clarifies referred to “the temple of his body” (2:21) — directly ties to the Resurrection doctrine.	”Padaleman Suci” (NEW). Medium risk: “dalem” (royal residence) usefully conveys God’s dwelling, but must be distinguished from an ordinary keraton royal residence or a village punden shrine (baseline-forbidden association for “church”).
ζῆλος	zēlos	”zeal”	passionate devotion/jealousy	zeal	”Zeal for your house will consume me” (2:17, citing Ps. 69:9) — Jesus’s temple-cleansing motivated by holy zeal for God’s honor.	”kobonging manah kangge Gusti Allah.” Low risk.
ἐγείρω	egeirō	”raise up, awaken”	to raise from sleep or from death	raise up, raise	”In three days I will raise it up” (2:19) — referring proleptically to his own bodily resurrection.	Render consistently with baseline “resurrection” = wungu saka pati, since 2:22 confirms this refers to Christ’s bodily resurrection. High risk: consistency with the Critical baseline resurrection term must be maintained here even though the immediate image (temple) is figurative.

Chapter 3 — See Part A above (John 3:1-21, core passage). Verses 22-36 (John the Baptist’s continued testimony) add:

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
νυμφίος	nymphios	”bridegroom”	the groom in a wedding	bridegroom	John the Baptist calls himself “the friend of the bridegroom” (3:29), casting Christ as Israel’s messianic bridegroom — joy at Christ’s increasing prominence, not rivalry.	”penganten jaler.” Medium risk: must not be conflated with kejawen/Sufi bridal-mystical union poetry (echoes of wahdat al-wujud-style imagery in some Javanese mystical literature, e.g. Serat Wedhatama), which frames bridal union as the individual soul merging with the Divine. Here the bridegroom image is corporate/covenantal joy, not personal mystical fusion.
αὐξάνειν / ἐλαττοῦσθαι	auxanein / elattousthai	”to increase / to decrease”	growth vs. diminishment	he must increase, but I must decrease	John’s model of self-effacing witness (3:30).	“mundhak / suda.” Low risk.
ὀργὴ τοῦ θεοῦ	orgē tou theou	”the wrath of God”	God’s settled, righteous, personal opposition to sin and unbelief	wrath of God, God’s wrath	”Whoever does not obey the Son shall not see life, but the wrath of God remains on him” (3:36) — the negative pole of the belief/unbelief doctrine, paired with 3:16-18’s positive offer.	”dukanipun Gusti Allah” (NEW). High risk: must be taught as God’s personal, righteous, moral response to unbelief — never bebendhu (impersonal calamitous curse upon a kingdom in Javanese court chronicles) nor kualat (the automatic, mechanistic, impersonal misfortune Javanese folk belief holds befalls one who disrespects a sacred person/place/elder).
μένει	menei	”remains, abides”	see below (μένω)	remains	”The wrath of God remains [μένει] on him” — the ongoing, settled state of one who rejects the Son.	”manggon” (NEW, see Ch.15). Medium risk.

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

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ὕδωρ ζῶν	hydōr zōn	”living water”	flowing/spring water (natural sense) vs. Spirit-given, life-giving water (figurative, cf. 7:38-39)	living water	Jesus offers the Samaritan woman “living water,” which “will become in him a spring of water welling up to eternal life” (4:14) — the Spirit’s life-giving presence.	”toya gesang” (NEW). High risk: must be distinguished from ritually empowered water (tirta/banyu suci) used in Javanese ceremonial blessing (e.g., siraman rites) believed to carry transferable spiritual potency; living water here is the Spirit received by faith in Christ, not a substance with inherent power.
προσκυνέω	proskyneō	”to worship, prostrate before”	physical prostration; worship in the fullest religious sense	worship	”True worshipers will worship the Father in spirit and truth” (4:23-24) — worship is defined relationally and spiritually, not by sacred location (Jerusalem vs. Gerizim).	“nyembah” (NEW; shares vocabulary with Islamic sujud and kejawen ancestor-veneration nyembah leluhur). High risk: must specify Gusti Allah/Gusti Yesus as the exclusive object, distinguishing from ancestor veneration or shrine/heirloom veneration practices.
σωτὴρ τοῦ κόσμου	sōtēr tou kosmou	”Savior of the world”	σωτήρ = one who rescues/delivers	Savior of the world	The Samaritan villagers’ confession (4:42) — one of the clearest universal-scope salvation statements in John.	”Juru Slamet ing jagad” (NEW). Critical risk: shares the same root-collision as baseline’s kaslametan (slametan ritual meal); every occurrence requires the same distinguishing teaching note used for “salvation” in the baseline.
θερισμός	therismos	”harvest”	agricultural harvest (figurative for spiritual ingathering)	harvest	”The fields are white for harvest” (4:35) — mission imagery.	”panen” (NEW). Low risk, reuse alongside baseline “mission” = pekabaran Injil conceptually.
σημεῖον	sēmeion	”sign”	see above	sign	The healing of the official’s son is called “the second sign” (4:54).	Reuse “pratandha,” High risk as above.
προφήτης	prophētēs	”prophet”	see baseline	prophet	The Samaritan woman: “I perceive that you are a prophet” (4:19).	Reuse baseline “nabi.” Low risk.

Chapter 5 — Healing at Bethesda; the Son’s Authority

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
σάββατον	sabbaton	”Sabbath”	the seventh-day rest commanded in the Law	Sabbath	Jesus heals on the Sabbath, provoking controversy (5:9-10).	Transliterate “dinten Sabat.” Low risk.
ἴσος τῷ θεῷ	isos tō theō	”equal with God”	ἴσος = equal in nature/status, not merely similar	equal with God	”[He] was even calling God his own Father, making himself equal with God” (5:18) — the Jewish leaders correctly perceive (and reject) the deity claim implicit in Jesus’s words.	”sami kaliyan Gusti Allah” (NEW). Critical risk: must affirm essential, ontological co-equality of nature within the Godhead — not a wahyu-endowed elevated human status, and not the Hindu-Buddhist/Javanese court concept of the dewa-raja (“god-king”), in which a ruler is honored as a manifestation of deity. Christ’s equality with God is eternal and essential, not conferred, elevated, or attained status.
ἐργάζομαι	ergazomai	”to work”	ongoing labor/activity	working	”My Father is working until now, and I am working” (5:17) — grounds Christ’s Sabbath-transcending authority in shared divine activity with the Father.	”makarya.” Low risk.
τιμάω	timaō	”to honor”	to give due honor/respect	honor	”That all may honor the Son, just as they honor the Father” (5:23) — Christ’s deity requires the same honor due the Father.	”ngajèni/ngurmati.” Medium risk: the honor due Christ must equal that due the Father, not a lesser, derivative honor as to a great prophet or teacher.
ζωὴ αἰώνιος	zōē aiōnios	”eternal life”	see above	eternal life	”Whoever hears my word and believes… has eternal life” (5:24).	Reuse “gesang langgeng.” Critical.
ἀνάστασις ζωῆς / ἀνάστασις κρίσεως	anastasis zōēs / anastasis kriseōs	”resurrection of life / resurrection of judgment”	ἀνάστασις = bodily rising from death (see baseline)	resurrection of life / resurrection of judgment	A future, general bodily resurrection of all people, some to life and some to condemnation (5:28-29) — distinct from, but consistent with, Christ’s own resurrection (baseline term).	Reuse baseline “wungu saka pati” exactly (Critical), extended to the general future resurrection of all humanity. Note in translator guidance: same term, broader referent — bodily, historical, once-for-all, never titisan.
γραφαί	graphai	”the Scriptures”	the OT writings	the Scriptures	”You search the Scriptures… it is they that bear witness about me” (5:39) — one of the four witnesses to Christ (John, works, the Father, the Scriptures).	”Kitab Suci” (NEW, established shared vocabulary). Low-Medium risk.
μαρτυρία	martyria	”testimony”	see Ch.1	testimony	Structural theme of chapter 5’s legal-style defense of Christ’s identity.	Reuse “paseksèn.” Low-Medium risk.

Chapter 6 — Bread of Life Discourse

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἐγώ εἰμι	egō eimi	”I am”	ordinary self-identification OR (in absolute/unpredicated use, esp. 8:24,28,58; 13:19; 18:5-6,8) a deliberate echo of the divine self-revelation formula of Exodus 3:14 LXX (ἐγώ εἰμι ὁ ὤν)	I am	The recurring formula behind the Seven “I Am” Statements (curriculum doctrine) and, in its absolute form, a direct claim to divine identity.	”Kula punika…” (krama, formal register per requirements doc for divine speech). Critical risk: the absolute/unpredicated uses (esp. 8:58) must retain the emphatic self-existence resonance of the divine Name, not be flattened into ordinary self-introduction language.
ἄρτος τῆς ζωῆς	artos tēs zōēs	”bread of life”	ἄρτος = bread (literal and, here, figurative sustenance)	bread of life	I AM statement #1 (6:35,48): Christ himself, not manna, is the true, sufficient, life-giving sustenance.	”roti gesang” (NEW; reuse “gesang” from eternal life term). Critical risk, part of the I AM set.
μάννα	manna	”manna”	the wilderness bread of Exodus 16	manna	Contrast between the temporary manna and the true, eternal bread from heaven (6:31-33,49).	Transliterate “manna.” Low risk.
σάρξ / αἷμα	sarx / haima	”flesh / blood”	σάρξ see above; αἷμα = blood, here in the eucharistic-echoing “eat my flesh, drink my blood” (6:53-56)	flesh, blood	Figurative language for total, participatory faith-union with Christ’s atoning death — not literal cannibalism, but intimate reception of the benefits of his sacrifice.	σάρξ = “daging”; αἷμα = “rah” (krama; NEW). High risk: must be clearly taught as figurative sacramental/faith-union language for receiving Christ’s atoning death, distinct both from literal consumption and from any Javanese traditional blood-offering practices.
ἑλκύω	helkyō	”to draw, drag”	to draw/pull toward oneself	draw, drags	”No one can come to me unless the Father who sent me draws him” (6:44) — God’s sovereign, initiating grace in bringing a person to faith (relates to baseline “election”).	“narik” (NEW). Medium risk: must convey God’s personal, sovereign, initiating action — not impersonal fate (pesthi, baseline-forbidden for providence) drawing a person passively.
σκανδαλίζω	skandalizō	”to cause to stumble, offend”	to cause offense leading to falling away	offend, be offended, fall away	”This is a hard saying… does this offend you?” (6:60-61) — many disciples abandon Jesus over this teaching.	”gawe kesandhung.” Low risk.
ῥήματα ζωῆς αἰωνίου	rhēmata zōēs aiōniou	”words of eternal life”	ῥῆμα = spoken word/utterance	words of eternal life	Peter’s confession: “Lord, to whom shall we go? You have the words of eternal life” (6:68).	Reuse “gesang langgeng” within phrase “pangandikan ingkang ngasung gesang langgeng.” Critical (reuse).

Chapter 7 — Feast of Tabernacles Discourse

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ποταμοὶ ὕδατος ζῶντος	potamoi hydatos zōntos	”rivers of living water”	see 4:10	rivers of living water	”Out of his heart will flow rivers of living water” (7:38) — John explicitly glosses this as the (not-yet-given) Holy Spirit (7:39).	Reuse “toya gesang.” High risk, as above; note the explicit Spirit-identification here strengthens the need for the distinguishing note against sacred/ritual water associations.
πνεῦμα	pneuma	”Spirit”	see baseline	the Spirit	”For as yet the Spirit had not been given, because Jesus was not yet glorified” (7:39) — ties the Spirit’s giving to Christ’s glorification (death/resurrection/ascension).	Reuse baseline “Roh Suci” exactly. Critical.
Ἕλληνες	Hellēnes	”Greeks”	ethnic Greeks, representing the wider Gentile world	Greeks	”Will he go… teach the Greeks?” (7:35) — a distinct term from ἔθνη/bangsa liya; represents the non-Jewish world by a specific named people group.	”tiyang Yunani” (NEW). Medium risk, note-only: distinct from baseline “gentiles” = bangsa liya, since John uses this specific ethnic term rather than the general category.
ὁ προφήτης	ho prophētēs	”the Prophet”	see Ch.1	the Prophet	Renewed debate: “This really is the Prophet” (7:40).	Reuse “Nabi ingkang kajanjèkaken.” Medium.

Chapter 8 — Light of the World; Woman Caught in Adultery; “Before Abraham Was, I Am”

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἐγώ εἰμι τὸ φῶς τοῦ κόσμου	egō eimi to phōs tou kosmou	”I am the light of the world”	see φῶς above	I am the light of the world	I AM statement #2 (8:12).	”Kula punika pepadhangipun jagad.” Critical, part of I AM set; reuse “pepadhang” (High) + κόσμος (Medium).
ἁμαρτία	hamartia	”sin”	see baseline	sin	”Whoever commits sin is a slave to sin” (8:34); “you will die in your sins” (8:21,24).	Reuse baseline “dosa” exactly (High).
ἐλευθερόω / ἐλεύθερος	eleutheroō / eleutheros	”to set free / free”	liberation from bondage	set free, free	”The truth will set you free” (8:32); “everyone who commits sin is a slave to sin… if the Son sets you free, you will be free indeed” (8:34,36).	“mardika” (NEW). High risk: “mardika/merdeka” is the very word for Indonesian national political independence (Kemerdekaan) and carries strong contemporary political resonance. Must be explicitly clarified as freedom from the moral-spiritual bondage of sin, not political/national liberation — especially significant since Jesus’s original hearers themselves misread it politically (“we… have never been enslaved to anyone,” 8:33).
δοῦλος	doulos	”slave, servant”	bondservant	slave, servant, bondservant	Contrasted with υἱός (son) who “remains in the house forever” (8:35) — slavery to sin vs. permanent sonship.	”batur tukon” / “kawula.” Medium risk: distinguish from voluntary honorable court service (abdi dalem), which carries positive, dignified connotations in Javanese court culture.
διάβολος	diabolos	”devil, slanderer”	the singular personal Adversary	devil	”You are of your father the devil” (8:44) — the devil as father of lies, murderer from the beginning.	”Iblis” (NEW, established loanword shared with Islamic usage). Medium risk: use Iblis (a singular, morally opposed personal being) rather than dhemit/lelembut/memedi (the diffuse, morally ambivalent nature-and-place spirits of kejawen folk belief) — the biblical devil is a specific fallen personal being, not a category of ambient unseen spirits.
ψεύστης	pseustēs	”liar”	one who speaks falsehood habitually	liar	”There is no truth in him… he is a liar and the father of lies” (8:44).	“wong goroh.” Low risk.
πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί	prin Abraam genesthai egō eimi	”before Abraham came to be, I am”	absolute, unpredicated ἐγώ εἰμι — echoes the divine Name of Exod. 3:14	before Abraham was, I am	The clearest deity/pre-existence claim in the Gospel; the crowd’s response (picking up stones to stone him, 8:59) confirms they understood it as a claim to be YHWH.	Render with the same Critical “Kula punika” I AM formula, with maximal emphatic weight; Critical risk: this is the single highest-stakes I AM occurrence in the book — must never be softened to a merely temporal comparison (“I existed before Abraham”) that loses the divine-Name echo.

Chapter 9 — Healing of the Man Born Blind

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
τυφλός	typhlos	”blind”	physical blindness; (figurative) spiritual blindness/unbelief	blind	The healed man’s growing sight (physical and spiritual) is contrasted with the Pharisees’ persistent spiritual blindness (9:39-41) — belief/unbelief doctrine again illustrated narratively.	”wuta” (NEW). Medium risk: the double physical/spiritual sense must be preserved contextually.
ἁμαρτωλός	hamartōlos	”sinner”	one characterized by sin	sinner	Debate over whether the man’s blindness was caused by sin (9:2-3, corrected by Jesus) or whether Jesus himself is “a sinner” (9:16,24-25).	“tiyang dosa” (reuse dosa root). Low-Medium risk.
ἀποσυνάγωγος	aposynagōgos	”put out of the synagogue”	excommunicated from synagogue fellowship	put out of the synagogue, expelled	The social cost of confessing Jesus as the Christ (9:22) — a real socio-religious consequence relevant to evangelism sensitivities in a Muslim-majority Javanese context.	”katundhung saking papan pangibadah” (NEW). Low-Medium risk, sociological note.
προσκυνέω	proskyneō	”to worship”	see Ch.4	worship	The healed man worships Jesus (9:38) — an act of recognizing his divine identity.	Reuse “nyembah.” High risk, as above.

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

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ποιμὴν ὁ καλός	poimēn ho kalos	”the good shepherd”	καλός = good, noble, excellent	the good shepherd	I AM statement #3 (10:11,14) — Christ’s personal, sacrificial, protective care for his own, in contrast to the hired hand.	”Pangèn ingkang sae” (NEW). Medium risk: ensure the term conveys personal, costly, protective care, not merely hired labor.
θύρα	thyra	”door, gate”	entryway	door, gate	I AM statement #4 (10:7,9) — Christ as the exclusive means of entry to salvation and pasture.	”lawang” (NEW). Low risk, part of I AM set (Critical by association with the set as a whole).
πρόβατα	probata	”sheep”	flock animals	sheep	The flock who hear the shepherd’s voice and follow (10:3-4,27).	“wedhus/menda” — Low risk.
τίθημι τὴν ψυχήν	tithēmi tēn psychēn	”to lay down [one’s] life/soul”	ψυχή = life, soul, self; τίθημι = to place/lay down	lay down his life	”The good shepherd lays down his life for the sheep” (10:11,15,17-18) — voluntary, purposeful, substitutionary self-sacrifice.	”masrahaken nyawa” (NEW). High risk: must convey Christ’s voluntary, vicarious, atoning self-sacrifice for others’ sin, distinct from the wayang/heroic-death trope of a ksatria dying honorably in battle for duty or glory, which lacks the specifically substitutionary-for-sin dimension.
ἓν ἐσμεν	hen esmen	”we are one”	ἕν, neuter “one thing/one reality” — ontological unity, not merely agreement of will	I and the Father are one	”I and the Father are one” (10:30) — THE key text for “Unity of the Father and the Son."	"Kula kalihan Sang Rama, sami setunggal” (NEW). Critical risk: must affirm essential unity of divine nature/being between Father and Son (not mere agreement of purpose, which would be too weak, nor modalistic identity of Person, which would be too strong). Must never be rendered in a way that echoes manunggaling kawula gusti (the kejawen mystical teaching that any devotee’s self can become fused with the Divine through spiritual attainment) — this is a unique, eternal relationship within the Godhead, not a pattern others can replicate.
βλασφημία	blasphēmia	”blasphemy”	irreverent speech against God, claiming divine status wrongly	blasphemy	The Jewish leaders’ charge against Jesus: “you, being a man, make yourself God” (10:33).	“panyenyamah” (NEW). Medium risk.
ἁρπάζω	harpazō	”to snatch, seize”	to seize by force	snatch, snatch away	”No one will snatch them out of my hand… out of the Father’s hand” (10:28-29) — security/assurance of salvation, related to Rom’s “Assurance of Salvation” doctrine.	”ngrebut.” Medium risk: must convey the impossibility of any external force removing a believer from God’s protective grasp; avoid conflating with fatalistic pesthi language (baseline-forbidden for providence).

Chapter 11 — Raising of Lazarus; “I Am the Resurrection and the Life”

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἀνάστασις καὶ ἡ ζωή	anastasis kai hē zōē	”the resurrection and the life”	see baseline (ἀνάστασις) and above (ζωή)	I am the resurrection and the life	I AM statement #5 (11:25) — Christ himself is the source and embodiment of resurrection life, not merely its future giver.	Reuse baseline “wungu saka pati” + “gesang langgeng.” Critical, part of I AM set — combining two already-Critical baseline/curriculum terms.
κοιμάομαι	koimaomai	”to sleep”	euphemism for death among believers	fallen asleep, sleeping	”Lazarus has fallen asleep” (11:11) — softens death’s finality in light of the resurrection hope.	”sare” (euphemistic, krama for sleep). Low-Medium risk: ensure readers do not think Jesus means literal sleep only (as the disciples initially misunderstand, 11:12-13).
δοξάζω	doxazō	”to glorify”	to give/reveal glory	glorify	”This illness… is for the glory of God, so that the Son of God may be glorified through it” (11:4).	Reuse “kamulyan” family verb form “mulyakaken.” High risk (baseline glory term).
ἀρχιερεύς	archiereus	”high priest”	the chief OT/Second-Temple priestly office	high priest	Caiaphas, the high priest that year, unknowingly prophesies Christ’s substitutionary death (11:49-51).	”Imam Agung” (NEW, established shared vocabulary). Medium risk: distinguish from the generic Islamic “imam” (prayer leader) — this is the specific OT/Second-Temple priestly office.
ἀποθνῄσκειν ὑπὲρ τοῦ λαοῦ	apothnēskein hyper tou laou	”to die on behalf of/instead of the people”	ὑπέρ = for the sake of, on behalf of, instead of — the key NT substitutionary-atonement preposition	to die for the people	Caiaphas’s unwitting prophecy (11:50-51): “it is better… that one man should die for the people” — theologically fulfilled as Christ’s substitutionary death for the nation and “the children of God scattered abroad” (11:52).	“pejah minangka gantosipun bangsa” (NEW). Critical risk: ὑπέρ must be rendered with a phrase clearly conveying vicarious substitution (“in place of,” “as a substitute for”), not merely general benefit (“for the sake of” in a vague sense) — central to “Christ’s Substitutionary Death.” Reuse this same compound-phrase approach (rather than a single weak preposition) wherever ὑπέρ carries this sense elsewhere in John (10:11,15; 15:13; 6:51).

Chapter 12 — Triumphal Entry; Greeks Seek Jesus; the Grain of Wheat

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
βασιλεὺς τοῦ Ἰσραήλ	basileus tou Israēl	”King of Israel”	see Ch.1	King of Israel	The crowd’s Hosanna acclamation (12:13).	Reuse “Ratuning Israel.” High risk, as above (Ratu Adil collision).
κόκκος τοῦ σίτου	kokkos tou sitou	”grain of wheat”	a single seed	a grain of wheat	”Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit” (12:24) — Christ’s death as the necessary, fruit-producing pattern, also the pattern of discipleship.	”wiji gandum.” Low risk.
ψυχή	psychē	”life, soul”	see Ch.10	life, soul	”Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life” (12:25).	Reuse “nyawa.” High risk (reuse from Ch.10).
δοξάζω	doxazō	”to glorify”	see above	be glorified	”The hour has come for the Son of Man to be glorified” (12:23) — the “hour” of the cross is the hour of glory.	Reuse “mulyakaken.” High risk.
ὑψωθῶ ἐκ τῆς γῆς	hypsōthō ek tēs gēs	”I am lifted up from the earth”	see 3:14	lifted up from the earth	”When I am lifted up from the earth, I will draw all people to myself” (12:32-34) — reuse of the double-meaning “lifted up” term.	Reuse “diunggahaken.” Critical (from 3:14 entry).

Chapter 13 — Foot Washing; New Commandment; Betrayal Foretold

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
νίπτω	niptō	”to wash”	to wash (hands, feet)	wash	Jesus washes the disciples’ feet (13:5-14) — a servant-posture enacted lesson in humble love.	”wijik” (NEW, an established Javanese term specifically for washing feet/hands). Low-Medium risk, culturally resonant.
ἐντολὴ καινή	entolē kainē	”a new commandment”	ἐντολή = commandment, instruction	new commandment	”A new commandment I give you, that you love one another” (13:34) — the distinguishing mark of discipleship.	”pepakon enggal” (NEW). Low-Medium risk.
ἀγαπάω	agapaō	”to love”	see 3:16	love one another	”Love one another: just as I have loved you” (13:34-35) — reuses the ἀγάπη family established at 3:16, now applied to mutual love among believers.	Reuse “katresnan/tresna.” Critical (reuse from God’s-love term).
δοξάζω	doxazō	”to glorify”	see above	glorified	”Now is the Son of Man glorified, and God is glorified in him” (13:31).	Reuse “mulyakaken.” High risk.

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

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ὁδὸς ἀλήθεια ζωή	hodos alētheia zōē	”way, truth, life”	ὁδός = way, path, road (literal/figurative)	the way, the truth, and the life	I AM statement #6 (14:6): “No one comes to the Father except through me” — the most exclusivist and Christologically central of the I AM sayings.	”margi, kayektosan, saha gesang” (reusing “kayektosan,” “gesang langgeng” family). Critical risk: the exclusivity clause (“no one comes to the Father except through me”) must be preserved without softening in a religiously plural Javanese-Muslim-kejawen context; this is the single most doctrinally load-bearing I AM statement for exclusivist claims about salvation.
παράκλητος	paraklētos	”one called alongside, advocate, helper, comforter”	legal/relational term for one who pleads a case, comforts, or assists; from παρακαλέω (to call alongside, exhort/comfort)	Counselor, Helper, Advocate, Comforter	The Holy Spirit’s title in the Farewell Discourse (14:16,26; 15:26; 16:7) — “The Counselor As Holy Spirit” is an explicit curriculum doctrine. Promised as “another” Paraclete (implying Jesus himself is the first).	”Roh Suci, Sang Panglipur” (NEW; combines baseline “Roh Suci,” Critical, with descriptive role-title “Panglipur,” comforter/advocate). Critical risk: must be taught as the personal, divine, permanently indwelling Third Person of the Trinity — never an occult spirit-guide or ancestral guardian consulted in kejawen practice (e.g., a pamomong or danyang guardian spirit); the Counselor is sent by the Father and the Son (14:26; 15:26), not summoned or channeled by human practice.
μονή	monē	”dwelling place, room, abode”	a place to remain/stay	rooms, dwelling places, mansions	”In my Father’s house are many rooms” (14:2) — assurance of a prepared place with God.	”padununganipun” (NEW). Low-Medium risk.
ὁ πατὴρ μείζων μού ἐστιν	ho patēr meizōn mou estin	”the Father is greater than I”	μείζων = greater (comparative)	the Father is greater than I	14:28 — must be held carefully alongside 10:30’s “I and the Father are one."	"Sang Rama langkung ageng saking kula” (NEW). High risk: requires careful doctrinal framing as a statement about the Son’s incarnate mission/role (the Father sends, the Son is sent and obeys), not a denial of the Son’s full, co-equal deity already affirmed at 1:1, 5:18, 10:30, 20:28. Risk of either an Arian-leaning under-reading or an over-correction that ignores the real, mission-shaped distinction of Persons.

Chapter 15 — The True Vine; Abiding; the World’s Hatred; the Spirit of Truth

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἄμπελος ἀληθινή	ampelos alēthinē	”the true vine”	ἀληθινός = genuine, real, true (see ἀλήθεια family)	I am the true vine	I AM statement #7 (15:1,5) — Christ as the genuine, life-sustaining source, contrasted implicitly with Israel as a failed vine (cf. Isa. 5; Ps. 80).	”Kula punika wit anggur ingkang sejati” (reuse “kayektosan/sejati” family). Critical, part of I AM set.
κλῆμα	klēma	”branch”	a vine-branch	branch	Believers as branches, fruitful only through abiding connection to the vine (15:2,4-6).	“pang.” Low risk.
μένω ἐν	menō en	”to abide/remain in”	ongoing, sustained relational dwelling/union	abide in, remain in	”Abide in me, and I in you” (15:4) — repeated 10x in this chapter alone; the central relational-union verb of John’s theology of discipleship.	”manggon wonten ing…” (NEW, reuse from 3:36 entry). Medium-High risk: must convey a living, mutual, faith-sustained union, not a static or merely spatial “staying,” and be applied with full doctrinal weight given how load-bearing this verb is throughout chs. 14-17.
καρπός	karpos	”fruit”	produce, outcome of a living connection	fruit	”Apart from me you can do nothing” (15:5) — fruitfulness flows from abiding, not independent effort.	”woh.” Low risk.
φίλοι	philoi	”friends”	φιλέω-root; close, affectionate relationship, distinct nuance from ἀγάπη	friends	”No longer do I call you servants… but I have called you friends” (15:15).	“mitra/sahabat.” Low-Medium risk.
ἐκλέγομαι	eklegomai	”to choose, select”	see baseline “election”	choose, chosen	”You did not choose me, but I chose you” (15:16,19; also 6:70; 13:18) — reuses the baseline election framework.	Reuse baseline “election” concept, verb form “milih.” High risk (reuse): must not read as arbitrary favoritism or impersonal fate; God’s sovereign, personal, purposeful choice, consistent with baseline notes on pepilihanipun Gusti Allah.
μισέω	miseō	”to hate”	strong aversion/rejection	hate	”If the world hates you, know that it has hated me first” (15:18) — the world’s hostility toward Christ and his followers.	”sengit.” Low-Medium risk.
πνεῦμα τῆς ἀληθείας	pneuma tēs alētheias	”the Spirit of truth”	see παράκλητος and ἀλήθεια above	the Spirit of truth	15:26 — another title for the promised Paraclete, tying the Spirit’s ministry to truth-bearing witness about Christ.	Reuse “Roh Suci” + “kayektosan.” Critical (reuse).

Chapter 16 — The Spirit’s Ministry; Sorrow Turned to Joy

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
παράκλητος	paraklētos	”Counselor”	see Ch.14	Counselor, Helper	”It is to your advantage that I go away, for if I do not go away, the Counselor will not come to you” (16:7).	Reuse “Roh Suci, Sang Panglipur.” Critical (reuse).
ἐλέγχω	elenchō	”to convict, expose, reprove”	to demonstrate someone’s fault/error convincingly	convict, expose	”He will convict the world concerning sin and righteousness and judgment” (16:8) — a distinct ministry of the Spirit.	”ndakwa” / “mbeneraken ingkang lepat” (NEW). High risk: δικαιοσύνη (“righteousness”) here (16:8,10) carries a vindication sense (Christ proven right/righteous by his return to the Father) rather than the strictly forensic-justification sense of Romans. Reuse baseline “kabeneran” consistently as required by translation memory, but attach a translator note clarifying this specific semantic nuance for 16:8-11 to prevent readers from importing only the Romans’ forensic-standing sense here.
κρίσις	krisis	”judgment”	see 3:19	judgment	Part of the Spirit’s threefold convicting ministry (16:8,11), here specifically because “the ruler of this world is judged.”	Reuse “pancasan/pengadilan.” High risk (reuse).
λύπη / χαρά	lypē / chara	”sorrow / joy”	grief vs. gladness	sorrow, grief / joy, gladness	”Your sorrow will turn into joy” (16:20) — the disciples’ temporary grief at Christ’s departure resolved in resurrection joy.	”sungkawa / kabungahan.” Low risk.
ὥρα	hōra	”hour”	a specific, appointed time	the hour, my hour	”The hour is coming, indeed it has come” (16:32) — the appointed hour of the cross, a recurring Johannine time-marker (also 2:4; 7:30; 12:23,27; 13:1; 17:1).	“wanci/titimangsa.” Low-Medium risk: convey a divinely appointed, not merely chronological, moment.

Chapter 17 — The High Priestly Prayer

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
δοξάζω	doxazō	”to glorify”	see above	glorify	”Father, glorify your Son, that the Son may glorify you” (17:1) — mutual glorification within the Godhead.	Reuse “mulyakaken.” High risk (reuse).
ζωὴ αἰώνιος	zōē aiōnios	”eternal life”	see above	eternal life	”This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent” (17:3) — John’s own definition of eternal life as relational knowledge of God through Christ.	Reuse “gesang langgeng.” Critical (reuse); this verse is the Gospel’s explicit definition and should anchor the term’s teaching note in Phase 2 materials.
ἁγιάζω	hagiazō	”to sanctify, set apart, make holy”	see baseline “sanctification”	sanctify	”Sanctify them in the truth; your word is truth” (17:17); “for their sake I consecrate myself” (17:19).	Reuse baseline “pensucen” exactly. High risk (baseline).
ἓν ὦσιν	hen ōsin	”that they may be one”	ἕν, neuter “one” — relational/purposive unity, not literal fusion	that they may be one	The unity of believers (17:11,21-23), explicitly patterned after the Father-Son unity of 10:30/17:11 (“that they may be one, even as we are one”).	“supados sami tunggal, kadosdéné Rama lan Putra tunggal” (reuse “tunggal” from 10:30). High risk: must be taught as Spirit-wrought relational/purposive unity of love and witness among believers, patterned after but categorically distinct from the Father-Son’s essential ontological unity — must not imply believers become ontologically fused with God or with each other (avoiding any resonance with manunggaling kawula gusti).
κόσμος / ἀλήθεια	kosmos / alētheia	”world / truth”	see above	world / truth	Recurring throughout the prayer — believers are “not of the world” yet sent “into the world” (17:14-18), sanctified “in the truth.”	Reuse “jagad” (Medium) and “kayektosan” (High).

Chapter 18 — Arrest and Trials

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἡ βασιλεία ἡ ἐμή	hē basileia hē emē	”my kingdom”	βασιλεία = kingdom, reign	my kingdom	”My kingdom is not of this world” (18:36) — Jesus before Pilate distinguishes his reign from an earthly political kingdom.	Reuse baseline “Kratoning Gusti Allah” conceptually (“Kratoningsun sanès kraton ing donya punika”). Medium risk (baseline note already addresses distinguishing from an actual earthly keraton — directly relevant here).
ἀλήθεια	alētheia	”truth”	see above	truth	”What is truth?” (18:38) — Pilate’s skeptical question, ironically standing before Truth incarnate (14:6).	Reuse “kayektosan.” High risk (reuse).
ἀρχιερεύς	archiereus	”high priest”	see Ch.11	high priest	Annas and Caiaphas’s interrogations (18:13-24).	Reuse “Imam Agung.” Medium risk (reuse).

Chapter 19 — Crucifixion

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
σταυρόω	stauroō	”to crucify”	Roman execution by nailing/binding to a cross	crucify	The historical, physical means of Christ’s substitutionary death.	”disalib” (NEW, established loanword from “salib,” shared broadly across Indonesian Christian usage). Medium risk: keep clearly historical and specific, not generalized “martyrdom” language, to preserve its unique atoning significance.
βασιλεὺς τῶν Ἰουδαίων	basileus tōn Ioudaiōn	”King of the Jews”	royal-messianic title, ironically affixed to the cross	King of the Jews	Pilate’s inscription (19:19-22) — unintentionally proclaims the truth of Christ’s kingship at the very moment of his humiliation.	Reuse “Ratuning tiyang Yahudi.” High risk, same Ratu Adil collision noted above.
τετέλεσται	tetelestai	”it is finished, it has been accomplished/completed”	τελέω = to complete, finish, bring to its intended goal; perfect tense — a completed act with ongoing result	it is finished	Christ’s final word from the cross (19:30) — the completion of the redemptive work, the atoning sacrifice fully accomplished.	”Sampun rampung” (NEW). Critical risk: use “rampung” (ordinary completion), NOT any rendering built on the “sampurna” root (e.g., kasampurnakaken) — “kasampurnan” is the baseline-forbidden alternative for “righteousness,” denoting Javanese mystical self-attained ascetic perfection. Using a sampurna-root word here would wrongly imply Christ’s death was a mystical attainment process rather than a finished, once-for-all, objectively completed redemptive act.
αἷμα καὶ ὕδωρ	haima kai hydōr	”blood and water”	the flow from the pierced side (19:34)	blood and water	Confirms the reality of Christ’s physical death; carries symbolic (cleansing, life-giving) resonance elsewhere developed in the tradition.	Reuse “rah” (blood, from Ch.6) + “toya” (water, from core passage). Low-Medium risk.

Chapter 20 — The Resurrection

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
μνημεῖον	mnēmeion	”tomb, memorial”	a burial place	tomb	The empty tomb (20:1-10) — central evidence of the bodily resurrection.	”kuburan” (NEW) preferred over “pasarean.” High risk: “pasarean” is the specific Javanese term used for the venerated grave-shrines of the Wali Songo and other revered Javanese saints — sites of ongoing pilgrimage where visitors seek blessing (already flagged in the baseline as a collision risk for “saints”). Using “pasarean” for Jesus’s tomb risks readers assimilating the empty-tomb narrative to wali-tomb veneration practice. Recommend the neutral “kuburan,” and if “pasarean” is ever used, it must carry an explicit note that the tomb is EMPTY — the opposite of an ongoing pilgrimage site — because Christ is risen.
ἀνάστασις / ἐγείρω	anastasis / egeirō	”resurrection / to raise”	see baseline	resurrection, raised	”He has risen” (20:9); repeated affirmations of the bodily, historical resurrection.	Reuse baseline “wungu saka pati” exactly. Critical (baseline).
ἐμφυσάω	emphysaō	”to breathe on/into”	echoes Gen. 2:7 (God breathing life into Adam) and Ezek. 37	he breathed on them	”He breathed on them and said, ‘Receive the Holy Spirit’” (20:22) — a symbolic act of new-creation life-giving, tied to Pentecost’s fuller outpouring (Acts 2).	”Panjenenganipun ndamu para siswa” (NEW). Medium risk: OT echo (new creation) should be flagged with a translator note for readers of low OT literacy.
ὁ κύριός μου καὶ ὁ θεός μου	ho kyrios mou kai ho theos mou	”my Lord and my God”	κύριος see baseline; θεός see baseline	My Lord and my God!	Thomas’s climactic confession (20:28) — the Gospel’s definitive, full deity confession of Christ, forming an inclusio with 1:1.	Reuse baseline “Gusti” (Lord, Critical) + “Gusti Allah” (God, Critical) exactly: “Gusti kula saha Allah kula!” Critical risk: this confession must retain its full, unqualified force as direct worship of Jesus as both Lord and God — the theological high point of the entire Gospel, not softened to a mere exclamation of astonishment.
πιστεύω	pisteuō	”believe”	see above	believe	”Blessed are those who have not seen and yet have believed” (20:29); the Gospel’s purpose statement follows immediately (20:30-31): “these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.”	Reuse “pitados.” Medium (baseline); combined here with Sang Mesias (Critical), Putrané Gusti Allah (Critical), gesang langgeng (Critical), and asmanipun (High) — this verse functions as the Gospel’s own theological thesis statement and, per the AI Translation Requirements’ cross-document consistency rules, must be rendered identically wherever cited across all curriculum documents.

Chapter 21 — Epilogue: Restoration of Peter

Greek	Translit.	Literal	Semantic Range	English Variants	Theological Meaning	Javanese Rendering & Risk
ἀγαπάω / φιλέω	agapaō / phileō	”to love” (two distinct verbs)	ἀγαπάω = deliberate, self-giving love (see 3:16); φιλέω = warm affection/friendship-love	do you love me? / I love you	Jesus’s threefold question to Peter (21:15-17) famously alternates between ἀγαπάω and φιλέω, a nuance much discussed though its exegetical weight is debated.	Javanese lacks two lexically distinct root words carrying this precise nuance. Reuse “katresnan/tresna” (ἀγάπη family, baseline-adjacent, Critical) for ἀγαπάω instances, and pair with “remen” (fondness/liking) for φιλέω instances where the distinction is being deliberately marked, to give translators/readers at least a visible signal that two different words are used. Medium risk: flag for translator awareness rather than treat as doctrine-collapsing; the pastoral point (full restoration of Peter regardless of which love-word is used) must not be lost in over-engineering the distinction.
ποίμαινε τὰ πρόβατά μου	poimaine ta probata mou	”shepherd/feed my sheep”	ποιμαίνω = to shepherd, tend a flock	feed my sheep, shepherd my sheep, tend my lambs	Peter’s restoration and commissioning to pastoral ministry, echoing Christ’s own Good Shepherd identity (Ch.10).	Reuse “Pangèn” family: “Ngengonana wedhus-wedhus Kula.” Medium risk (reuse from Ch.10).
ἀκολούθει μοι	akolouthei moi	”follow me”	discipleship command	follow me	Renewed call to discipleship after failure and restoration (21:19,22).	”Tut wuri Kula” / “Melua Kula.” Low risk.

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Cross-Book Observations Relevant to Phase 2 Planning

1. The Seven “I Am” Statements (an explicit curriculum doctrine) recur across chs. 6, 8, 10 (twice), 11, 14, 15, and must be rendered with a single, consistent formulaic opening (“Kula punika…”) throughout, distinct from the absolute/unpredicated uses (8:24,28,58; 13:19; 18:5-6,8) which echo the divine Name and require maximal emphatic weight.
2. Terms present in Romans but notably ABSENT or rare in John, requiring translator awareness rather than mechanical reuse: εὐαγγέλιον/“gospel” (0x — John never uses the noun), πίστις/“faith” as noun (0x — only the verb πιστεύω, 98x), σωτηρία/“salvation” as noun (0x — only σωτήρ 4:42 and the verb σῴζω), ἀπόστολος/“apostle” (0x — disciples are μαθηταί, “learners/followers”), ἐκκλησία/“church” (0x), κοινωνία/“fellowship” (0x), διαθήκη/“covenant” (0x), δύναμις/“power” in the Pauline sense (rare; John prefers ἐξουσία/“authority”). These absences should inform Phase 2 that John’s own vocabulary emphases differ from Romans even while sharing the same underlying doctrines.
3. New Johannine terms requiring translation-memory registration before Phase 2: λόγος (Sabda), φῶς (pepadhang), σκότος/σκοτία (pepeteng), ζωή/ζωὴ αἰώνιος (gesang/gesang langgeng), κόσμος (jagad), μονογενής (ontang-anting qualifier), ἀλήθεια (kayektosan), ἀμνὸς τοῦ θεοῦ (Cempéning Gusti Allah), Υἱὸς τοῦ ἀνθρώπου (Putraning Manungsa), παράκλητος (Roh Suci, Sang Panglipur), ἐγώ εἰμι formula (Kula punika…), ὑπέρ substitutionary phrase (minangka gantosipun), τετέλεσται (Sampun rampung — never a sampurna-root word), ἓν ἐσμεν (tunggal), μνημεῖον (kuburan, not pasarean), ὀργὴ τοῦ θεοῦ (dukanipun Gusti Allah), ἐξουσία (panguwaos/wewenang), and the further terms itemized in 08_core_glossary.md.
4. Every chapter has been reviewed. No chapter of John contributes zero new theological vocabulary; even narratively “quieter” chapters (e.g., 2, 9, 13, 21) introduce at least one load-bearing term requiring a translation-risk decision.