Core Glossary
Core Glossary: Gospel of John — Kurdish (Kurmanji)
This glossary consolidates every load-bearing theological term identified in 07_semantic_analysis.md, spanning John 1-21. Terms already recorded in the baseline Romans translation_memory.json are marked [BASELINE — reuse exactly] and are not renegotiated here. New terms proposed for John are marked [NEW] and must be added to translation_memory.json (with version increment) before Phase 2 translation begins, per the AI Translation Requirements’ Translation Memory Load and Enforcement Instructions.
Risk tiers follow the baseline doctrine_risk_registry.json definitions exactly (Critical/High/Medium/Low).
Section A — Terms Reused Exactly from the Baseline (Romans Language Package)
| English | Original | Kurdish | Risk | Doctrine (John context) |
|---|---|---|---|---|
| God | θεός (theos) | Xwedê | Critical | Deity of Christ; God’s Love for the World |
| Jesus | Ἰησοῦς (Iēsous) | Îsa | Critical | All Christological doctrines |
| Christ/Messiah | Χριστός (Christos) | Mesîh | Critical | Messianic Promise |
| Lord | κύριος (kyrios) | Xudan | Critical | Lordship/Deity of Christ (20:28) |
| Son of God | υἱὸς θεοῦ (huios theou) | Kurê Xwedê | Critical | Deity/Sonship of Christ |
| Holy Spirit | πνεῦμα ἅγιον (pneuma hagion) | Ruhê Pîroz | Critical | Holy Spirit as Counselor |
| Father | πατήρ (patēr) | Bav | Critical | Unity of Father and Son |
| Resurrection | ἀνάστασις (anastasis) | Rabûn | Critical | Substitutionary Death and Resurrection |
| Salvation | σωτηρία (sōtēria) | Rizgarî | Critical | Eternal Life; God’s Love for the World |
| Grace | χάρις (charis) | Kerem | High | Grace and Truth (1:14,17) |
| Holy | ἅγιος (hagios) | Pîroz | High | Holy One of God (6:69) |
| Sanctification | ἁγιασμός-related (ἁγιάζω, hagiazō) | Teqdîs | High | High Priestly Prayer (17:17) |
| Glory/Glorify | δόξα/δοξάζω (doxa/doxazō) | Rûmet | High | Deity of Christ; the “Hour” |
| Law (Mosaic) | νόμος (nomos) | Şerîeta Mûsa | Critical | Grace/Truth contrast (1:17) |
| Sin | ἁμαρτία (hamartia) | Guneh | High | Conviction of the world (16:8) |
| Kingdom of God | βασιλεία τοῦ θεοῦ (basileia tou theou) | Padîşahiya Xwedê | Critical | ”My kingdom is not of this world” (18:36); 3:3,5 |
| Peace | εἰρήνη (eirēnē) | Aştî | Medium | ”My peace I give to you” (14:27) |
| Apostle-root (“sent”) | ἀποστέλλω (apostellō) | (root of) Şandî | High* | Father sending the Son (3:17 et al.) |
| Righteousness | δικαιοσύνη (dikaiosynē) | Adalet | Critical | Conviction of the world (16:8) |
| Israel | Ἰσραήλ (Israēl) | Îsraîl | Medium | ”Teacher of Israel” (3:10); “King of Israel” (1:49) |
| David | Δαυίδ (Dauid) | Dawid | Low | Background to Messianic titles |
| Moses | Μωϋσῆς (Mōusēs) | Mûsa | — | 1:17; 3:14; 5:45-46 |
| Gentiles | ἔθνη (ethnē) — cf. “ne-cihû” | Ne-cihû | Medium | ”Greeks” seeking Jesus (12:20-21) |
| Abba/Father intimacy | (cf. πατήρ) | Bav / Aba | Critical/High | Father-Son relational language |
* The apostle root is reused structurally (Şandî shares its root with the “sent” verb şandin used for the Father sending the Son); the doctrine itself (“Christ as the uniquely Sent One”) is new to John and rated High independently — see Section B.
Section B — New Terms Required for John (Proposed for Translation Memory)
| English term | Original (Greek) | Transliteration | Literal meaning | Kurdish rendering | Risk | Doctrine | Key notes |
|---|---|---|---|---|---|---|---|
| Word (Logos) | λόγος | logos | word, reason, account | Peyv | Critical | Deity and Pre-existence of Christ | Native Kurdish avoids the Arabic-loan Kelam and its direct link to Qur’anic Kalimatullah (a created “Word” title for Isa in Sura 3:45/4:171); still, readers will likely recognize the echo regardless of word choice. Eternal pre-existence and full deity of the Logos (1:1-3) must be taught explicitly against this default. |
| Beginning | ἀρχή | archē | beginning, origin | Destpêk | Medium-High | Pre-existence of Christ | Deliberate echo of Genesis 1:1 LXX; distinct from the book-title form Destpêbûn (Genesis). |
| ”Was” vs. “became” | ἦν / ἐγένετο | ēn / egeneto | existed (continuous) / became (punctiliar) | hebû / bû | High | Pre-existence / Incarnation | Grammatical tense distinction carrying the eternal-existence-vs-historical-event contrast in 1:1 vs 1:14; easily flattened. |
| Life | ζωή | zōē | life | Jiyan | High | Eternal Life through Faith | Base term underlying “eternal life”; also used of Christ himself (“in him was life,” 1:4; “I am… the life,” 11:25; 14:6). |
| Eternal life | ζωὴ αἰώνιος | zōē aiōnios | age-abiding life | Jiyana Herheyî | Critical | Eternal Life through Faith in Christ | THE curriculum-named doctrine’s core phrase (3:15-16; 17:3; 20:31); must be consistent across the entire Gospel; risk of a purely future/works-earned-paradise misreading against regional Islamic eschatology. |
| Light | φῶς | phōs | light | Ronahî | High | Judgment and Belief/Unbelief | Sufi illumination-mysticism and Yazidi light-theology (sun/Melek Taus symbolism) both risk assimilation into generic mystical enlightenment; must anchor to Christ’s specific historical coming (1:4-9; 3:19-21; 8:12; 9:5). |
| Darkness | σκοτία / σκότος | skotia / skotos | darkness | Tarî(yê) | Medium-High | Judgment and Belief/Unbelief | Paired with light; moral/revelatory category, not mere absence of physical light. |
| World | κόσμος | kosmos | world, ordered universe | Cîhan | Critical | God’s Love for the World | Dual sense: object of God’s love (3:16; created humanity) vs. fallen world-system opposed to God (15:18-19); must disambiguate per context. |
| Believe (verb) | πιστεύω | pisteuō | to believe, trust | Bawer kirin | High (Critical at 20:31) | Eternal Life through Faith; core Gospel thesis | ~98 occurrences; John’s single most important verb. Recommended distinct from baseline noun Îman (creedal-assent risk); native verb keeps emphasis on ongoing personal trust in Christ specifically. Must be fully consistent across all 21 chapters, especially 3:15-18 and 20:31. |
| Born again / from above | γεννηθῇ ἄνωθεν | gennēthē anōthen | begotten from above / begotten again | Ji Jor Ve Zayîn (also heard as “ji nû ve”) | Critical | New Birth and Regeneration by the Spirit | ἄνωθεν’s deliberate double meaning (from above / again) drives the entire Nicodemus dialogue (3:3-7) and is untranslatable as a single pun in Kurdish; requires translator’s note. |
| Flesh | σάρξ | sarx | flesh, human nature | Beden | High | New Birth; Incarnation (contrast with 1:14) | Neutral-to-negative re: spiritual capacity in 3:6, positive in 1:14 (Incarnation, ties to baseline Tecessud); must avoid Gnostic-adjacent body-is-evil misreading. |
| Water (regeneration) | ὕδωρ | hydōr | water | Av | High | New Birth and Regeneration | Ambiguous referent (birth / baptism / Ezekiel 36:25-27 new-covenant cleansing); ambiguity should be preserved, teaching should anchor to Ezekiel background. |
| Wind/Spirit wordplay | πνεῦμα / πνεῖ | pneuma / pnei | wind, spirit / blows | Ba (wind) / Ruh (Spirit) | High | New Birth and Regeneration | The Greek pun (one word for both) is untranslatable in Kurmanji (distinct roots); mandatory translator’s note at 3:8. |
| Human spirit (regenerated) | πνεῦμα (lowercase sense) | pneuma | spirit | Giyan | Medium-High | New Birth and Regeneration | Distinct from Ruh(ê Pîroz) (divine Spirit); disambiguates 3:6’s wordplay. |
| Truth | ἀλήθεια | alētheia | truth, reality | Rastî | Medium-High | The “I Am” Statements (14:6); Holy Spirit as Counselor | Distinct usage from baseline’s rejected Rastî (too thin for forensic righteousness) — here it is the correct, native term for aletheia. Risk: Sufi al-Haqq (“The Real/Truth,” a divine name and mystical goal) may cause “I am the truth” to be absorbed into a Sufi unitive-truth-seeking framework rather than taught as the exclusive person of Christ. |
| Grace and truth | χάρις καὶ ἀλήθεια | charis kai alētheia | grace and truth | Kerem û Rastî | High | Deity/Incarnation (1:14,17) | Contrasted with the Law given through Moses; must be taught as fulfillment, not devaluation, per baseline’s own Şerîeta Mûsa caution. |
| Witness / testify / testimony | μαρτυρέω / μαρτυρία | martyreō / martyria | to testify / testimony | Şahidî (kirin) | High | Inspiration/structuring theme throughout John | Shares root with Kurdish şehîd (martyr, a maximally sacred nationalist-liberation term); must be anchored to forensic/evidentiary testimony, not martyrdom-heroism. |
| Love (agape) | ἀγάπη / ἀγαπάω | agapē / agapaō | self-giving love | Evîn (noun) / hez kirin (verb) | Medium-High | God’s Love for the World (3:16); Father-Son love (3:35; 17); New Commandment (13:34) | Kurdish classical Sufi poetry’s mystical lover/beloved evîn tradition is a resource but must be distinguished from John’s self-giving initiatory love (God→world; Father→Son), not human longing for the divine beloved. |
| So loved (manner) | οὕτως ἠγάπησεν | houtōs ēgapēsen | loved in this manner | wiha/bi vî awayî … hez kir | High | God’s Love for the World | οὕτως indicates manner (the cross-shaped, self-giving character of the love), not primarily degree/quantity; common cross-linguistic mistranslation risk. |
| Judgment / condemn | κρίσις / κρίμα / κρίνω | krisis / krima / krinō | judgment / to judge, condemn | Darazîn (noun) / darazandin, mehkûm kirin (verb) | High | Judgment and Belief/Unbelief | Overlaps with Islamic eschatological Roja Qiyametê (Day of Judgment) framework; John’s present, already-in-effect judgment for unbelief (3:18) is a distinctive emphasis needing explicit teaching. Recommend native-speaker confirmation of best-established Kitêba Pîroz precedent. |
| Wrath of God | ὀργὴ τοῦ θεοῦ | orgē tou theou | wrath, anger of God | Xezeba Xwedê | Medium-High | Judgment and Belief/Unbelief (3:36) | Righteous, judicial wrath tied to persistent unbelief, not capricious anger; John’s only explicit “wrath” reference. |
| Sign | σημεῖον | sēmeion | sign, mark | Nîşan | Medium | Deity of Christ (revealed through signs) | Must be distinguished from Islamic mu’jiza (miracle strictly as prophethood-proof); John’s signs disclose glory/identity. |
| Lamb of God | ἀμνὸς τοῦ θεοῦ | amnos tou theou | lamb of God | Berxê Xwedê | High | Christ’s Substitutionary Death | Kurdish pastoral-culture asset (native word berx); risk of assimilation into repeatable Eid al-Adha/Qurban sacrificial framework rather than a unique, final, sin-bearing sacrifice. |
| ”I Am” (absolute) | ἐγώ εἰμι | egō eimi | I am | Ez heme | Critical | Deity/Pre-existence of Christ; The Seven “I Am” Statements | Echoes LXX Exodus 3:14 and Isaiah’s divine self-declarations; clearest at 8:58 (“before Abraham was, I am”) — must retain present tense, not soften to a temporal-priority claim. |
| I Am: Bread of Life | ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς | ho artos tēs zōēs | the bread of life | Nanê Jiyanê | High | Seven “I Am” Statements | Bread (nan) is the paramount Kurdish/Middle Eastern staple and covenant-hospitality symbol (asset); risk of flattening to mere physical provision or narrow Eucharistic ritualism. |
| I Am: Light of the World | ἐγώ εἰμι τὸ φῶς τοῦ κόσμου | to phōs tou kosmou | the light of the world | Ronahiya Cîhanê | High | Seven “I Am” Statements | See Light entry above. |
| I Am: the Door | ἐγώ εἰμι ἡ θύρα | hē thyra | the door | Derî | Medium | Seven “I Am” Statements | Must retain exclusive-access sense (10:1,9), not a generic entryway. |
| I Am: Good Shepherd | ἐγώ εἰμι ὁ ποιμὴν ὁ καλός | ho poimēn ho kalos | the good shepherd | Şivanê Baş | Medium | Seven “I Am” Statements | Kurdish pastoral-nomadic heritage asset; sacrificial “lays down his life” element (10:11) must not be flattened into generic tribal/agha protective-leadership imagery. |
| I Am: Resurrection and the Life | ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή | hē anastasis kai hē zōē | the resurrection and the life | Rabûn û Jiyan | Critical | Seven “I Am” Statements; Substitutionary Death and Resurrection | Fully inherits baseline Rabûn Critical risk-notes (Sunni crucifixion-denial; Yazidi kiras guhertin reincarnation conflation), now applied to Christ’s self-identification with resurrection life. |
| I Am: Way, Truth, Life | ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή | hē hodos kai hē alētheia kai hē zōē | the way, the truth, and the life | Rê, Rastî û Jiyan | Critical | Seven “I Am” Statements | ”No one comes to the Father except through me” (14:6b) — exclusivity claim must not be softened; structural (not content) parallel to Islamic exclusive-path claims may aid comprehension of the category of exclusive truth-claims. |
| I Am: True Vine | ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή | hē ampelos hē alēthinē | the true vine | Mêwa Rastîn | Medium-High | Seven “I Am” Statements | Kurdish/Zagros viticulture heritage asset; organic living-union sense of “abiding” must be preserved. |
| Abide/remain | μένω | menō | to remain, stay, abide | Man | Medium | (ties to True Vine, ch.15) | Risk of a merely locational/passive reading rather than living, dependent, fruit-bearing union with Christ. |
| Son of Man | υἱὸς τοῦ ἀνθρώπου | huios tou anthrōpou | son of man | Kurê Mirov | High | Deity/Pre-existence; Judgment | Daniel 7:13-14’s exalted, authoritative, worship-receiving figure — not merely “a human being” (regional default reading, paralleling Qur’anic ibn Adam). |
| Lifted up | ὑψόω | hypsoō | to lift up, exalt | Bilind kirin | Critical | Christ’s Substitutionary Death and Resurrection | Deliberate double meaning: crucifixion AND glorification/exaltation (3:14; 8:28; 12:32-34); the cross itself as the moment of glory. |
| Only begotten / one-of-a-kind | μονογενής | monogenēs | one-of-a-kind, unique | Yekta (qualifying Kurê Xwedê) | Critical | Deity/Pre-existence of Christ; God’s Love for the World (3:16) | Direct textual collision with Qur’an 112:3’s denial that God “begets”; must clarify monogenēs asserts uniqueness of relationship/nature, not biological procreation, while preserving genuine, eternal, real Sonship. |
| Send/sent (of the Father sending the Son) | ἀποστέλλω / πέμπω | apostellō / pempō | to send | Şandin | High | Christ as the uniquely Sent One | Shares root with baseline Şandî (apostle); genuine linguistic asset (Father→Son→apostles sending chain) but Christ’s sending is categorically unique (pre-existent, from the Father’s own glory), not one more instance of ordinary apostolic sending. |
| Perish | ἀπόλλυμι (ἀπόληται) | apollymi | to perish, be destroyed/lost | Helak bûn | Medium-High | Eternal Life through Faith (3:16) | Final/ultimate ruin, not mere temporal misfortune. |
| Saved (verb) | σῴζω (σωθῇ) | sōzō | to save, deliver | Rizgar kirin (reuse Rizgarî root) | Critical | God’s Love for the World (3:17) | Fully inherits baseline Rizgarî Critical risk-notes (nationalist-liberation vocabulary collision). |
| Condemned already | ἤδη κέκριται | ēdē kekritai | has already been judged | jixwe hatiye mehkûm kirin | High | Judgment and Belief/Unbelief (3:18) | Present, already-in-effect judgment for unbelief, distinctive against Islamic future-only Day-of-Judgment framework. |
| Worship | προσκυνέω | proskyneō | to bow down, worship | Perizîn | High | Deity of Christ (9:38); worship “in spirit and truth” (4:20-24) | Must be distinguished from Islamic sujud as purely external/postural; internal, Spirit-enabled, Christ-centered worship (4:24), and note Jesus accepting worship (9:38) as a deity claim. |
| Sabbath | Σάββατον | Sabbaton | Sabbath, seventh day | Şemî / Roja Şemiyê | Medium | (ch.5,9 controversies) | Ties to baseline’s Critical Şerîeta Mûsa entry; fulfillment framing required. |
| Equal with God | ἴσος τῷ θεῷ (ison tō theō) | ison tō theō | equal to God | wek Xwedê | Critical | Deity of Christ (5:18) | Clearest early statement of the deity claim’s cost in the narrative; must not be softened. |
| Holy One of God | ὁ ἅγιος τοῦ θεοῦ | ho hagios tou theou | the Holy One of God | Pîrozê Xwedê | Medium-High | Messianic Promise (6:69) | Must not be diluted to “a holy man” (Sufi pîr hereditary-holy-figure caution, per baseline saints entry). |
| Feast of Tabernacles | ἡ ἑορτὴ τῆς σκηνοπηγίας | hē heortē tēs skēnopēgias | Feast of Booths | Cejna Kox | Low-Medium | (ch.7 background) | Requires brief OT festival background. |
| Living water | ὕδωρ ζῶν | hydōr zōn | living/flowing water | Ava Zindî | Medium | (ch.4,7 — Spirit imagery) | Literal/metaphorical double meaning (parallel to Nicodemus’s misunderstanding pattern) should be preserved. |
| Freedom | ἐλευθερία / ἐλευθερόω | eleutheria / eleutheroō | freedom, to set free | Azadî | Critical | (John 8:32-36) | Direct companion term to baseline’s Rizgarî in Kurdish nationalist-liberation vocabulary; must be anchored explicitly to freedom from personal bondage to sin, never left unqualified. |
| Slave (of sin) | δοῦλος (τῆς ἁμαρτίας) | doulos (tēs hamartias) | slave, bondservant | Kole (yê guneh) | High | (John 8:34) | Sets up the “azadî” contrast; reuses baseline Guneh. |
| Equal/One with the Father | ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν | egō kai ho patēr hen esmen | I and the Father are one | Ez û Bav em yek in | Critical | Unity of the Father and the Son (10:30) | Neuter “one” = unity of essence/will, not personal identity (guards against modalism) nor mere moral agreement (guards against underreading); double risk of tawhid-denial and Sufi/Yazidi over-assimilation. |
| Convict/expose | ἐλέγχω (ἐλεγχθῇ) | elenchō | to expose, convict, reprove | Sûcdar kirin | Medium-High | Holy Spirit as Counselor (16:8); Judgment (3:20) | Recommend identical rendering at 3:20 and 16:8 to preserve the conceptual link between the light’s exposure and the Spirit’s convicting ministry. |
| New commandment | ἐντολὴ καινή | entolē kainē | new commandment | Fermana Nû | Medium-High | (13:34, love one another) | Must transcend Kurdish aşîret (tribal) in-group loyalty patterns, per baseline’s identity-in-Christ caution. |
| Counselor / Advocate / Paraclete | παράκλητος | paraklētos | one called alongside to help/defend | Parêzvan | Critical | The Holy Spirit as Counselor | Intersects directly with the Islamic apologetic claim (Sura 61:6, “Ahmad”) linking paraklētos/periklytos wordplay to Muhammad; must explicitly identify the Paraclete as the divine Holy Spirit already active in the Gospel, given within the disciples’ own lifetime. |
| Spirit of truth | τὸ πνεῦμα τῆς ἀληθείας | to pneuma tēs alētheias | the Spirit of truth | Ruhê Rastiyê | Critical | Holy Spirit as Counselor | Inherits both the Paraclete risk and baseline Holy Spirit Critical risk. |
| Know (relational) | γινώσκω | ginōskō | to know (a person, relationally) | Nasîn | High | Eternal Life defined (17:3) | Relational, personal knowing — distinct from zanîn (propositional knowledge); must not collapse into mere creedal-propositional assent (echoing baseline’s Îman caution). |
| Overcome (the world) | νικάω | nikaō | to conquer, win victory | Serkeftin | Critical | (16:33) | Heavily loaded in Kurdish political-nationalist/Peshmerga military-liberation vocabulary; Christ’s spiritual victory (achieved via the cross) must be distinguished explicitly from national-liberation-struggle victory framing. |
| It is finished | τετέλεσται | tetelestai | has been completed/accomplished, paid in full | Temam bû / Qediya | High | Christ’s Substitutionary Death | Triumphant declaration of completed, sufficient atonement, not resignation to death. |
| My Lord and my God | ὁ κύριός μου καὶ ὁ θεός μου | ho kyrios mou kai ho theos mou | my Lord and my God | Xudanê min û Xwedayê min | Critical | Deity of Christ (20:28) | Combines both baseline Critical terms (Xudan + Xwedê); clearest single deity confession in the Gospel; never soften. |
| Gospel purpose statement | …πιστεύ[σ]ητε … ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ | (20:31) | …that you may believe… and have life in his name | (integrated rendering using Mesîh, Kurê Xwedê, bawer kirin, jiyan) | Critical | Whole-book thesis statement | Must be rendered identically every time quoted across all future Phase 2 documents (parallel to baseline’s Romans 1:16-17 mandate). |
| Feed/tend my sheep | βόσκε τὰ ἀρνία μου / ποίμαινε τὰ πρόβατά μου | boske / poimaine | feed / shepherd | berxên min bide xwarin / pêz miyên min bişivantî bike | Medium | Good Shepherd theme completed (21:15-17) | Positive pastoral-culture asset; commissions Peter as under-shepherd. |
| Jews (corporate term) | Ἰουδαῖοι | Ioudaioi | Jews, Judeans | Cihû(yan) | Medium-High | Unity of Jews and Gentiles (cross-curriculum) | Variable Johannine usage (ethnic/religious people-group vs. narrower hostile-authorities subset) requires per-occurrence disambiguation; baseline notes favorable Kurdish popular sentiment toward Jewish people as an asset to protect from careless corporate-blame renderings. |
| Pharisees | Φαρισαῖοι | Pharisaioi | separated ones | Fêrisî | Medium | (Nicodemus, 3:1; throughout) | Requires brief explanatory gloss on first use; avoid flattening to a generic “hypocrite” byword. |
| Temple | ναός / ἱερόν | naos / hieron | temple, sanctuary | Perestgeh | Medium | (2:19-21, body-as-temple wordplay) | Wordplay with Christ’s body must be preserved/explained; ties to Resurrection doctrine. |
| Hour (Jesus’s appointed hour) | ἡ ὥρα | hē hōra | the hour | Saet/dem | Medium-High | Structuring theme toward the cross (2:4; 12:23; 17:1) | Recurring technical phrase, not a casual time reference; consistency recommended. |
Section C — Summary Risk Counts (John-Specific New Terms, Section B)
| Risk Tier | Count | Review Routing (per baseline conventions) |
|---|---|---|
| Critical | 17 | Human theologian review, every occurrence |
| High | 16 | Human theologian review |
| Medium-High | 11 | Human theologian / native speaker (borderline; default to theologian) |
| Medium | 9 | Native speaker review |
| Low-Medium | 3 | Native speaker review |
| Low | 1 | Automated review |
Combined with Section A’s reused baseline terms (all already tiered in doctrine_risk_registry.json), this glossary supplies the full term inventory required to extend translation_memory.json and bible_term_registry.json for the John curriculum in Phase 1 Steps 2 onward.
See 07_semantic_analysis.md for full verse-by-verse (John 3:1-21) and chapter-by-chapter (John 1-21) analysis supporting every entry above.
Critical Risk Terms
Salvation
Approved rendering: Rizgarî
Transliteration: rizgarî
Doctrine: Salvation
Original: σῴζω (σωθῇ)
Category: Salvation
CRITICAL: rizgarî is the defining vocabulary of Kurdish political nationalism across all four host states; every occurrence must anchor to Christ’s specific, personal, spiritual deliverance. Inherited from Romans package. In John, the verb form sōzō (3:17) is rendered by the new term ‘saved_verb’ (Rizgar kirin), inheriting this same risk in verbal form.
Resurrection
Approved rendering: Rabûn
Transliteration: rabûn
Doctrine: Resurrection of Christ
Original: ἀνάστασις
Category: Eschatology
CRITICAL: shares the Quran’s crucifixion-denial (4:157); Yazidi ‘kiras guhertin’ (reincarnation) is a distinct indigenous conflation risk. Inherited from Romans package. John intensifies this risk with an explicit double-resurrection eschatology (5:29) and Christ’s own self-identification ‘I am the resurrection and the life’ (11:25); see new terms i_am_resurrection_life and resurrection_of_life_judgment.
Lord
Approved rendering: Xudan
Transliteration: Xudan
Doctrine: Lordship of Christ
Original: κύριος
Category: Christology
CRITICAL: applying supreme, exclusive Lordship to Jesus is the deity claim itself and must never be softened. Inherited from Romans package. Climactic John usage at 20:28, ‘My Lord and my God,’ combined with baseline Xwedê in a single confession (see new term my_lord_and_my_god).
Son Of God
Approved rendering: Kurê Xwedê
Transliteration: Kurê Xwedê
Doctrine: Sonship of Christ
Original: υἱὸς τοῦ θεοῦ
Category: Christology
CRITICAL: same Quranic denial (112:3, 19:35) applies; Sufi wahdat al-wujud and Yazidi manifestation belief create an inverted over-assimilation risk. Inherited from Romans package. In John always paired with the monogenēs qualifier where present in the text (see new term only_begotten, ‘Kurê wî yê Yekta’).
Incarnation
Approved rendering: Tecessud
Transliteration: tecessud
Doctrine: Incarnation
Original: ὁ λόγος σὰρξ ἐγένετο
Category: Christology
CRITICAL: shares the tawhid objection; Yazidi successive-manifestation theology risks assimilating the Incarnation as one more recurring instance. Inherited from Romans package. John 1:14 (‘the Word became flesh’) is the primary incarnation text in this book; see new terms word_logos and was_vs_became.
Kingdom Of God
Approved rendering: Padîşahiya Xwedê
Transliteration: padîşahiya Xwedê
Doctrine: Kingdom Mission
Original: βασιλεία τοῦ θεοῦ
Category: Kingdom
CRITICAL: risks being heard as validating or blending with Kurdish statehood aspiration. Inherited from Romans package. John 18:36, ‘my kingdom is not of this world,’ is the single most important verse in either curriculum for defusing this collision risk; foreground it in all teaching alongside 3:3,5’s new-birth entry requirement.
Law
Approved rendering: Şerîeta Mûsa
Transliteration: Şerîeta Mûsa
Doctrine: Fulfillment of Prophecy
Rejected alternatives: Namûs
Original: νόμος
Category: Covenant
CRITICAL: bare ‘Şerîet’ risks conflation with Islamic law generally; Namûs has narrowed to mean family/female honor and must never be used. Inherited from Romans package. John 1:17 explicitly contrasts the Law given through Moses with grace and truth through Christ; frame as fulfillment, not devaluation.
Messiah
Approved rendering: Mesîh
Transliteration: Mesîh
Doctrine: Messianic Promise
Original: Χριστός / Μεσσίας
Category: Christology
CRITICAL: carries the same pre-loaded Quranic content as al-Masih; Alevi/Yarsani expectations add a further comparison layer. Inherited from Romans package. John’s distinctive contribution is a repeated recognition-and-confession pattern (1:41; 4:25-26; 11:27; 20:31) building toward full deity recognition.
Jesus
Approved rendering: Îsa
Transliteration: Îsa
Doctrine: Lordship of Christ
CRITICAL: settled, uncontroversial Kurdish Christian usage; risk lies entirely in content (the Quranic prophet-only narrative) not the name itself. Inherited from Romans package. Used throughout all 21 chapters of John.
God
Approved rendering: Xwedê
Transliteration: Xwedê
Doctrine: Deity of Christ
Rejected alternatives: Allah
CRITICAL: native Northwestern Iranian-root word; risk remains in content, distinguishing strict tawhid theology from the Trinitarian referent. Inherited from Romans package. John’s Gospel is the NT’s most sustained deity-of-Christ argument; Xwedê appears in the climactic confession ‘Xudanê min û Xwedayê min’ (20:28).
Holy Spirit
Approved rendering: Ruhê Pîroz
Transliteration: Ruhê Pîroz
Doctrine: Sanctification
Original: πνεῦμα ἅγιον
Category: Pneumatology
CRITICAL: shares the Quranic identification with the angel Jibril; the created-being-vs-divine-Person distinction must be explicit every occurrence. Inherited from Romans package. John’s Paraclete passages (14:16-17,26; 15:26; 16:7-15) are the fullest NT teaching on the Spirit’s person and work; see new terms paraclete and spirit_of_truth.
Father
Approved rendering: Bav
Transliteration: Bav
Doctrine: Adoption into God’s Family
Original: πατήρ
Category: God
CRITICAL: shares the region’s tawhid-anthropomorphism objection to Father-language for God. Inherited from Romans package. Central to John’s Unity of the Father and the Son doctrine (10:30; 14:9-11; 17); see new term unity_father_son.
Adoption
Approved rendering: Kurxwendin
Transliteration: kurxwendin
Doctrine: Adoption into God’s Family
CRITICAL: the Quranic restriction on adoption (33:4-5) and Kurdish tribal (aşîret) lineage structures both reinforce this default. Inherited from Romans package. John 1:12, ‘he gave the right to become children of God,’ is the Gospel’s key adoption text.
Word Logos
Approved rendering: Peyv
Transliteration: Peyv
Doctrine: Deity and Pre-existence of Christ (the Word)
Rejected alternatives: Kelam
Original: λόγος
Category: Christology
Native Kurdish avoiding the Arabic-loan Kelam’s direct link to the Qur’anic Kalimatullah title for Isa (Sura 3:45, 4:171), a created miraculous-utterance category. Even so, readers with Qur’anic literacy will likely recognize the echo regardless of word choice; John 1:1-3’s eternal pre-existence, full deity, and creative agency must be taught explicitly against that lower default.
I Am Absolute
Approved rendering: Ez heme
Transliteration: Ez heme
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι
Category: Christology
Reserved exclusively for the absolute, unpredicated self-declarations (4:26; 6:20; 8:24,28,58; 13:19; 18:5-6,8) echoing LXX Exodus 3:14 and Isaiah’s divine self-declarations. Must retain present tense at 8:58 (‘before Abraham was, I am’), never softened to a mere temporal-priority claim (‘I existed before Abraham’).
I Am Resurrection Life
Approved rendering: Rabûn û Jiyan
Transliteration: Rabûn û Jiyan
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή
Category: Christology
Fifth ‘I Am’ statement (11:25). Fully inherits baseline Rabûn Critical risk notes (Sunni crucifixion-denial; Yazidi kiras guhertin reincarnation conflation), now applied to Christ’s own self-identification with resurrection life, not only his future rising.
I Am Way Truth Life
Approved rendering: Rê, Rastî û Jiyan
Transliteration: Rê, Rastî û Jiyan
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή
Category: Christology
Sixth ‘I Am’ statement (14:6). ‘No one comes to the Father except through me’ (14:6b) is an exclusivity claim that must not be softened into ‘a way’ among many; the structural parallel to Islam’s own exclusive-path theology may aid comprehension of the category even as the content (a person, not a law) differs sharply and must be taught as such.
Only Begotten
Approved rendering: Kurê wî yê Yekta
Transliteration: Kurê wî yê Yekta
Doctrine: Sonship of Christ
Rejected alternatives: a single-word coinage implying biological begetting
Original: μονογενής
Category: Christology
Direct textual collision with Qur’an 112:3 (‘He begets not, nor is He begotten’). Must clarify that monogenēs (1:14,18; 3:16,18) asserts uniqueness of relationship and nature, not biological procreation, while still affirming genuine, eternal, real Sonship.
Equal With God
Approved rendering: xwe wek Xwedê dihesibîne
Transliteration: xwe wek Xwedê dihesibîne
Doctrine: Deity of Christ
Rejected alternatives: a softened phrase implying mere closeness to or favor with God
Original: ἴσον ἑαυτὸν ποιῶν τῷ θεῷ
Category: Christology
‘Making himself equal with God’ (5:18) — the clearest early narrative statement of Jesus’s deity claim, and the stated reason the authorities sought to kill him. Must never be softened to a lesser claim; structurally identical to the mainstream tawhid-based shirk objection found regionally.
My Lord And My God
Approved rendering: Xudanê min û Xwedayê min
Transliteration: Xudanê min û Xwedayê min
Doctrine: Deity of Christ
Rejected alternatives: any rendering implying less than full deity, e.g. ‘my lord and a god’
Original: ὁ κύριός μου καὶ ὁ θεός μου
Category: Christology
Thomas’s confession to the risen Christ (20:28) — the single clearest, most direct declaration of Christ’s full deity in the Gospel, combining both baseline Critical terms Xudan and Xwedê. Must never be rendered with any softening qualifier.
Unity Father Son
Approved rendering: Ez û Bav em yek in
Transliteration: Ez û Bav em yek in
Doctrine: Unity of the Father and the Son
Original: ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν
Category: Christology
‘I and the Father are one’ (10:30; cf. 14:9-11; 17:11,21-23). The Greek neuter ‘one’ indicates unity of essence and will, not identity of person (guards against modalism) nor mere moral agreement (guards against underreading). Must be guarded against BOTH the mainstream tawhid-based denial that such unity with a human figure is possible AND the Sufi wahdat al-wujud/Yazidi divine-manifestation frameworks’ tendency toward too-ready assimilation into a generalized mystical merging pattern.
Paraclete
Approved rendering: Parêzvan
Transliteration: Parêzvan
Doctrine: The Holy Spirit as Counselor
Rejected alternatives: a transliterated Greek loan (‘Paraklêtos’)
Original: παράκλητος
Category: Pneumatology
‘One called alongside to help/defend’ — Counselor, Advocate, Helper (14:16,26; 15:26; 16:7), identified as the Holy Spirit. Intersects directly with the Islamic apologetic claim (based on Sura 61:6’s prediction of ‘Ahmad,’ historically linked by some apologists to a paraklētos/periklytos wordplay) applied to Muhammad. Must explicitly identify the Paraclete as the divine Holy Spirit already active throughout the Gospel narrative, given within the disciples’ own lifetime (14:16), not a future human prophet.
Spirit Of Truth
Approved rendering: Ruhê Rastiyê
Transliteration: Ruhê Rastiyê
Doctrine: The Holy Spirit as Counselor
Original: τὸ πνεῦμα τῆς ἀληθείας
Category: Pneumatology
A title for the Holy Spirit (14:17; 15:26; 16:13), the Paraclete who guides believers into all truth. Inherits both the Paraclete risk and the baseline Holy Spirit Critical risk; render with full consistency wherever it recurs.
New Birth
Approved rendering: Ji Jor ve Zayîn
Transliteration: Ji Jor ve Zayîn
Doctrine: The New Birth and Regeneration by the Spirit
Rejected alternatives: ji nû ve zayîn (loses the ‘from above’ sense entirely)
Original: γεννηθῇ ἄνωθεν
Category: New Birth
‘Born again/from above’ (3:3,7). Greek anōthen’s deliberate above/again double meaning drives the entire Nicodemus dialogue and is untranslatable as a single pun in Kurmanji; requires a mandatory translator’s note, since Nicodemus’s own misunderstanding (v.4) depends on this ambiguity.
Eternal Life
Approved rendering: Jiyana Herheyî
Transliteration: Jiyana Herheyî
Doctrine: Eternal Life through Faith in Christ
Original: ζωὴ αἰώνιος
Category: Eternal Life
Not merely unending duration but the life-quality of the age to come, presently possessed by faith (3:15-16,36; 5:24; 6:47; 17:3; 20:31). Regional Islamic eschatology locates eternal life solely as a future paradise-reward for accumulated good deeds; John’s present-tense possession by faith alone must be taught as a decisive, deliberate contrast, with total consistency across the whole Gospel, especially the whole-book thesis at 20:31.
Saved Verb
Approved rendering: Rizgar kirin
Transliteration: Rizgar kirin
Doctrine: God’s Love for the World
‘That the world might be saved through him’ (3:17). Fully inherits the baseline Rizgarî Critical risk notes; must be anchored to personal, spiritual deliverance from sin, explicitly distinct from the Kurdish nationalist-liberation resonance the same root vocabulary carries. Especially exposed at 3:17 since it occurs in the same breath as ‘world’ (Cîhan), compounding two politically resonant terms in one verse.
Freedom
Approved rendering: Azadî
Transliteration: Azadî
Doctrine: Freedom from Slavery to Sin
Original: ἐλευθερία / ἐλευθερόω
Category: Salvation
‘The truth will set you free… you will be free indeed’ (8:32,36). Direct companion term to the baseline’s Rizgarî in Kurdish nationalist-liberation political vocabulary (‘Azadiya Kurdistanê’). Every occurrence must be explicitly anchored to freedom from personal, spiritual bondage to sin (8:34), never left unqualified.
World
Approved rendering: Cîhan
Transliteration: Cîhan
Doctrine: God’s Love for the World
Original: κόσμος
Category: God’s Love
Dual sense: object of God’s love (3:16; created humanity) vs. fallen world-system opposed to God (15:18-19). Must convey the radical, unrestricted scope of 3:16 (not merely Israel, not merely the righteous) without collapsing into either universalism (all automatically saved) or a merely national/ethnic reading; disambiguate the dual sense per context throughout the Gospel.
Overcome World
Approved rendering: Serkeftin
Transliteration: Serkeftin
Doctrine: Judgment and Belief/Unbelief
Original: ἐγὼ νενίκηκα τὸν κόσμον
Category: Judgment
‘I have overcome the world’ (16:33) — Christ’s spiritual victory over the world-system’s opposition, achieved through the cross, not military or political means. Serkeftin (victory/overcoming) is heavily loaded in Kurdish political-nationalist and Peshmerga military-liberation vocabulary, functioning in public discourse much like rizgarî and azadî; Christ’s spiritual victory must be explicitly and repeatedly distinguished from national-liberation-struggle victory framing.
Resurrection Of Life Judgment
Approved rendering: Rabûna Jiyanê / Rabûna Darazînê
Transliteration: Rabûna Jiyanê / Rabûna Darazînê
Doctrine: Resurrection Hope (Life and Judgment)
Original: ἀνάστασις ζωῆς / ἀνάστασις κρίσεως
Category: Eschatology
‘The resurrection of life’ and ‘the resurrection of judgment’ (5:29) — a future double-resurrection of both righteous and unrighteous. Extends the baseline’s Rabûn entry into an eschatological double-resurrection framework with no exact parallel in the Yazidi kiras guhertin (reincarnation) framework the baseline flags; must be taught as one-time bodily events, not a cyclical process.
Lifted Up
Approved rendering: Bilind kirin
Transliteration: Bilind kirin
Doctrine: Christ’s Substitutionary Death and Resurrection
Original: ὑψόω (ὑψωθῆναι)
Category: Eschatology
Deliberately double meaning — physically lifted up on the cross, and simultaneously exalted/glorified (3:14; 8:28; 12:32-34). The cross itself, not merely the empty tomb, is the moment of Christ’s glorification; the shared Qur’anic crucifixion-denial (4:157) and regional honor/shame instincts (a shameful death cannot be exaltation) make this counter-intuitive paradox especially important to teach explicitly.
Eat Flesh Drink Blood
Approved rendering: goştê min bixwin… xwîna min vexwin
Transliteration: goştê min bixwin… xwîna min vexwin
Doctrine: Christ’s Substitutionary Death and Resurrection
‘Eat my flesh… drink my blood’ (6:53-56). The plainly literal wording is severely offensive/confusing in a Muslim-majority setting given blood-consumption taboos and cannibalism-adjacent imagery; John 6:63 (‘the words I have spoken to you are spirit and life’) supplies the interpretive key and must be taught alongside, framing this as spiritual union with Christ received by faith, not literal consumption or a specific liturgical claim about later Christian practice.
High Risk Terms
Grace
Approved rendering: Kerem
Transliteration: kerem
Doctrine: Grace
Original: χάρις
Category: Salvation
Sufi ‘keramet’ cognate risks implying elite, hierarchical favor for advanced spiritual figures rather than grace freely given to all who believe. Inherited from Romans package. In John, appears supremely at 1:14,16-17 (‘full of grace and truth,’ ‘grace upon grace’); pair with the new term grace_and_truth.
Faith
Approved rendering: Îman
Transliteration: iman
Doctrine: Faith
Shares the region’s Sunni six-pillars creedal structure; must be anchored as personal trust in Christ, not creedal assent. Inherited from Romans package. In John, reserve for noun/doctrinal contexts; the Gospel’s dominant verb form (pisteuō, ~98 occurrences) is rendered instead by the new term ‘believe’ (Bawer kirin) to avoid this creedal-assent risk.
Righteousness
Approved rendering: Adalet
Transliteration: adalet
Doctrine: Salvation
Rejected alternatives: Rastî
Original: δικαιοσύνη
Category: Salvation
Rastî is too thin for the forensic sense; Adalet carries the necessary legal-moral weight. Inherited from Romans package. In John, one of three things the Spirit convicts the world concerning (16:8); must not collapse into dutiful conduct or moral achievement.
Saints
Approved rendering: Pîrozan
Transliteration: pîrozan
Doctrine: Sainthood
Kurdish Sufi culture’s hereditary, shrine-venerated ‘pîr’ tradition risks reading this as an elite class rather than all ordinary believers. Inherited from Romans package. The same caution applies to the new ‘Holy One of God’ title (6:69), which must not be diluted into this hereditary-elite class.
Sanctification
Approved rendering: Teqdîs
Transliteration: teqdîs
Doctrine: Sanctification
Rejected alternatives: Pakkirin
Original: ἁγιάζω
Category: Sanctification
Pakkirin risks reading as ritual cleanliness; teqdîs keeps the specific sense of the Spirit’s ongoing moral transformation. Inherited from Romans package. Appears in John 17:17, ‘sanctify them in the truth,’ within the High Priestly Prayer.
Sin
Approved rendering: Guneh
Transliteration: guneh
Doctrine: Universal Human Accountability
Original: ἁμαρτία
Category: Sin
Shares the region’s Islamic fitrah (innate purity) doctrine. Inherited from Romans package. Central to John 8:34 (‘slave of sin’) and 16:8 (the Spirit’s conviction concerning sin).
Prophet
Approved rendering: Pêxember
Transliteration: pêxember
Doctrine: Inspiration of Scripture
Same finality-of-prophethood risk as nabi; must be paired with fuller Christological titles. Inherited from Romans package. John 4:19, the Samaritan woman’s recognition of Jesus as ‘a prophet,’ is a partial, incomplete confession the narrative moves beyond toward Messiah/Son of God.
Abba
Approved rendering: Aba
Transliteration: Aba
Doctrine: Adoption into God’s Family
Aramaic intimacy-term standing in sharp contrast to regional transcendence-only piety. Inherited from Romans package. John itself does not use ‘Abba,’ but the term is retained here for cross-document consistency with Romans 8:15 and the Father-Son intimacy register active throughout John’s Farewell Discourse (chs.14-17).
Seed Of David
Approved rendering: Dûndana Dawid
Transliteration: dûndana Dawid
Doctrine: Davidic Covenant
Conveys physical lineage and OT covenant fulfillment. Inherited from Romans package. John 7:42, ‘the Christ comes from the offspring of David.‘
Intercession
Approved rendering: Navbeynkarî
Transliteration: navbeynkarî
Doctrine: Prayer and Intercession
A transparent native compound; shares general shafa’at-adjacent theological complexity. Inherited from Romans package. John 17, the High Priestly Prayer, is Christ’s own extended intercession for his disciples and future believers.
Mission
Approved rendering: Peywira Mizgîniyê
Transliteration: peywira Mizgîniyê
Doctrine: Mission to the Nations
Kurdish spans four state jurisdictions with meaningfully different religious-freedom environments. Inherited from Romans package. John 20:21, ‘As the Father has sent me, even so I am sending you,’ extends the sending pattern into the church’s own mission; see new term sent_one for Christ’s own unique sending.
Beginning
Approved rendering: Destpêk
Transliteration: Destpêk
Doctrine: Deity and Pre-existence of Christ (the Word)
Rejected alternatives: Destpêbûn (reserved exclusively as the book title for Genesis)
Deliberate echo of Genesis 1:1 LXX (John 1:1). The intertextual echo must be made explicit in teaching material since it is not recoverable from word choice alone; must never be confused with or substituted for the book-title form Destpêbûn (Genesis).
Was Vs Became
Approved rendering: hebû / bû
Transliteration: hebû / bû
Doctrine: Deity and Pre-existence of Christ (the Word)
Original: ἦν / ἐγένετο
Category: Christology
Fixed lexical pair rendering the imperfect ēn (continuous existence, used three times of the Logos in 1:1) vs. the aorist egeneto (a punctiliar, datable event, used in 1:14 for the incarnation). Must not be flattened into a single simple-past form, since the contrast carries the entire eternal-existence-vs-historical-event argument. Use exclusively for this contrast.
I Am Bread Of Life
Approved rendering: Nanê Jiyanê
Transliteration: Nanê Jiyanê
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς
Category: Christology
First of the Seven ‘I Am’ statements (6:35,48,51). Bread (nan) is the paramount Kurdish/Middle Eastern staple and covenant-hospitality symbol, a strong cultural asset; risk of flattening into mere physical provision (a manna-parallel only) or narrow Eucharistic ritualism rather than exclusive, ongoing dependence on Christ.
I Am Light Of World
Approved rendering: Ronahiya Cîhanê
Transliteration: Ronahiya Cîhanê
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι τὸ φῶς τοῦ κόσμου
Category: Christology
Second ‘I Am’ statement (8:12; cf. 9:5). Kurdish classical Sufi illumination (ishraq) mysticism and Yazidi light-centered theology (sun veneration, Melek Taus symbolism) both risk assimilating this into generalized mystical enlightenment rather than Christ’s specific historical coming.
I Am True Vine
Approved rendering: Mêwa Rastîn
Transliteration: Mêwa Rastîn
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή
Category: Christology
Seventh ‘I Am’ statement (15:1,5). Kurdish/Zagros regional viticulture heritage offers a natural cultural resonance; the organic, living-union sense of ‘abiding’ must be preserved, not reduced to a static membership metaphor.
Son Of Man
Approved rendering: Kurê Mirov
Transliteration: Kurê Mirov
Doctrine: Deity and Pre-existence of Christ (the Word)
Original: υἱὸς τοῦ ἀνθρώπου
Category: Christology
Drawn from Daniel 7:13-14’s exalted, authoritative, worship-receiving figure, not a generic label for ‘a human being.’ Regional readers default to a merely-human reading, paralleling the Qur’anic ‘ibn Adam’; the Daniel background must be taught explicitly (1:51; 3:13-14; 5:27; 6:27,53,62; 9:35; 12:23,34; 13:31).
Hour
Approved rendering: Saet/Dem
Transliteration: Saet/Dem
Doctrine: Deity and Pre-existence of Christ (the Word)
Original: ἡ ὥρα
Category: Christology
Jesus’s recurring, appointed ‘hour’ of glorification through death (2:4; 7:30; 8:20; 12:23,27; 13:1; 17:1). A technical, structuring phrase pointing toward the cross, not a casual time reference; consistency across all 21 chapters required.
Humanity Of Christ
Approved rendering: Îsa girî
Transliteration: Îsa girî
Doctrine: Humanity of Christ
Original: ἐδάκρυσεν ὁ Ἰησοῦς
Category: Christology
Jesus’s genuine human experience — hunger, weariness, weeping, real death (1:14; 4:6-7; 11:35; 19:28,34). Given the Gospel’s heavy deity emphasis (itself contested regionally on tawhid grounds), real human experience must be taught with equal explicitness so believers do not drift, aided by Sufi mystical-absorption or Yazidi manifestation frameworks, toward a docetic reading in which Christ’s humanity is illusory.
Conviction
Approved rendering: Sûcdar kirin
Transliteration: Sûcdar kirin
Doctrine: The Holy Spirit as Counselor
Original: ἐλέγχω (ἐλεγχθῇ)
Category: Pneumatology
To expose, convict, reprove — used of the light’s exposing work (3:20) and the Spirit’s convicting ministry concerning sin, righteousness, and judgment (16:8). Render identically at both 3:20 and 16:8 to preserve the conceptual link; distinct from mere accusation or condemnation.
Wind Spirit Wordplay
Approved rendering: Ba (wind) / Ruh (Spirit)
Transliteration: Ba / Ruh
Doctrine: The New Birth and Regeneration by the Spirit
Original: πνεῦμα / πνεῖ
Category: Pneumatology
The single Greek word pneuma used for both ‘wind’ and ‘Spirit’ in 3:8, the entire rhetorical basis of Jesus’s analogy to Nicodemus. Kurdish ba and ruh are entirely distinct roots; the wordplay is untranslatable in Kurmanji. A mandatory translator’s/teacher’s note is required at every occurrence of this analogy.
Receive Holy Spirit Breathing
Approved rendering: Ruhê Pîroz bistînin
Transliteration: Ruhê Pîroz bistînin
Doctrine: The Holy Spirit as Counselor
Original: λάβετε πνεῦμα ἅγιον
Category: Pneumatology
‘Receive the Holy Spirit’ (20:22), spoken as Jesus breathes on the disciples, deliberately echoing Genesis 2:7 (God breathing life into Adam), signaling new-creation theology. The Genesis echo should be taught explicitly, not left implicit.
Water Regeneration
Approved rendering: Av
Transliteration: Av
Doctrine: The New Birth and Regeneration by the Spirit
Original: ὕδωρ
Category: New Birth
‘Born of water and the Spirit’ (3:5) — a debated referent: physical birth, John’s baptism, or (most contextually likely for ‘the teacher of Israel’) Ezekiel 36:25-27’s promised new-covenant cleansing water. The ambiguity is theologically load-bearing and should not be resolved by the translation itself; a teaching note anchoring it to the Ezekiel background, not to later ritual baptism (anachronistic for Nicodemus), is required.
Flesh
Approved rendering: Beden
Transliteration: Beden
Doctrine: The New Birth and Regeneration by the Spirit
Original: σάρξ
Category: New Birth
‘That which is born of the flesh is flesh’ (3:6) — natural human generation, unable by itself to produce spiritual life. Must be held in tension with 1:14’s positive incarnational use of ‘flesh’ (Tecessud); here sarx is neutral-to-negative regarding spiritual capacity, not a claim the body/material world is evil, avoiding a Gnostic-adjacent dualistic misreading.
Life
Approved rendering: Jiyan
Transliteration: Jiyan
Doctrine: Eternal Life through Faith in Christ
Original: ζωή
Category: Eternal Life
The base term underlying ‘eternal life,’ also used of Christ himself (‘in him was life,’ 1:4; ‘I am… the life,’ 11:25; 14:6). Must be rendered consistently across all occurrences to preserve the link with its ‘eternal life’ compound form.
Believe
Approved rendering: Bawer kirin
Transliteration: Bawer kirin
Doctrine: Eternal Life through Faith in Christ
Rejected alternatives: Îman (as the primary verb; retained only as the doctrinal noun)
Original: πιστεύω
Category: Faith
To believe, trust, entrust oneself to a specific person — John’s single most important verb (~98 occurrences; culminating in 20:31). Recommended distinct from the baseline noun Îman (six-pillars creedal-assent risk); the native verb keeps emphasis on ongoing personal trust in Christ specifically. Must be fully consistent across all 21 chapters, especially 3:15-18 and 20:31, on the same cross-document consistency tier as the baseline’s Romans 1:16-17/8:28/10:9-10 mandates.
Slave Of Sin
Approved rendering: Kole yê Guneh
Transliteration: Kole yê Guneh
Doctrine: Freedom from Slavery to Sin
Original: δοῦλος τῆς ἁμαρτίας
Category: Salvation
‘Everyone who commits sin is a slave to sin’ (8:34); sets up the azadî (freedom) contrast, reusing baseline Guneh (sin).
Know Relational
Approved rendering: Nasîn
Transliteration: Nasîn
Doctrine: Eternal Life through Faith in Christ
Rejected alternatives: zanîn (propositional knowledge — rejected for this specific relational sense)
Original: γινώσκω
Category: Faith
To know a person relationally — John’s own definition of eternal life as knowing God and Christ (17:3). Distinct from zanîn (propositional knowledge); must not collapse into mere intellectual information about God or creedal-propositional assent, echoing the baseline’s own caution on Îman.
Grace And Truth
Approved rendering: Kerem û Rastî
Transliteration: Kerem û Rastî
Doctrine: Deity and Pre-existence of Christ (the Word)
Original: χάρις καὶ ἀλήθεια
Category: Covenant
‘Full of grace and truth… grace upon grace’ (1:14,16-17), contrasted with ‘the law was given through Moses’ (1:17). Must be taught as fulfillment, not supersessionist devaluation, echoing the baseline’s own caution on the law entry.
Truth
Approved rendering: Rastî
Transliteration: Rastî
Doctrine: The Holy Spirit as Counselor
Original: ἀλήθεια
Category: Covenant
Truth, reality — central to worship ‘in spirit and truth’ (4:24), Christ’s self-identification (14:6), and the Spirit’s title (14:17). Distinct usage from the baseline’s rejected Rastî for forensic righteousness — here it is the correct native term for alētheia. Sufi al-Haqq (‘The Real/Truth,’ a divine name and the goal of mystical union) risks ‘I am the truth’ being absorbed into a Sufi unitive-truth-seeking framework rather than taught as the exclusive claim of a specific historical person.
Love Agape
Approved rendering: Evîn (noun) / hez kirin (verb)
Transliteration: Evîn / hez kirin
Doctrine: God’s Love for the World
Original: ἀγάπη / ἀγαπάω
Category: God’s Love
Self-giving love, used of God’s love for the world (3:16), the Father’s love for the Son (3:35; 17), and the new commandment (13:34). Kurdish classical Sufi poetry’s mystical lover/beloved ‘evîn’ tradition offers a devotional resource but must be distinguished from John’s self-giving, initiatory love (God toward the world; Father toward the Son), not human longing for the divine beloved.
So Loved Manner
Approved rendering: wiha/bi vî awayî … hez kir
Transliteration: wiha/bi vî awayî … hez kir
Doctrine: God’s Love for the World
Rejected alternatives: a degree-intensifier construction (‘loved SO MUCH’)
Original: οὕτως ἠγάπησεν
Category: God’s Love
‘God so loved the world’ (3:16) — houtōs indicates manner/character of the love (the giving of the Son), not primarily degree/quantity. A common cross-linguistic mistranslation risk; ordinary Kurdish idiom defaults to a degree reading, which must be resisted so the giving of the Son is read as the demonstration and definition of the love, not merely proof of its intensity.
Judgment
Approved rendering: Darazîn (noun) / darazandin, mehkûm kirin (verb)
Transliteration: Darazîn / darazandin / mehkûm kirin
Doctrine: Judgment and Belief/Unbelief
Original: κρίσις / κρίμα / κρίνω
Category: Judgment
Judgment, condemnation — both a present reality tied to response to Christ (3:18-19) and a future event (5:29; 12:48). Overlaps with the Islamic eschatological Roja Qiyametê (Day of Judgment) framework; John’s distinctive present, already-in-effect judgment for unbelief (3:18) needs explicit teaching against that future-only default. Recommend native-speaker confirmation of the most established Kitêba Pîroz precedent before Phase 2 lock-in.
Condemned Already
Approved rendering: jixwe hatiye mehkûm kirin
Transliteration: jixwe hatiye mehkûm kirin
Doctrine: Judgment and Belief/Unbelief
Original: ἤδη κέκριται
Category: Judgment
‘Is condemned already’ (3:18) — a present-tense, already-in-effect reality of judgment resting on unbelief. Sits against the regional Islamic eschatological framework, which locates reckoning primarily/exclusively at a future Day of Judgment; the distinctive Johannine ‘already’ emphasis must be taught explicitly.
Light
Approved rendering: Ronahî
Transliteration: Ronahî
Doctrine: Judgment and Belief/Unbelief
Original: φῶς
Category: Judgment
Revelatory, moral light tied to response to Christ’s coming (1:4-9; 3:19-21; 8:12; 9:5). Kurdish classical Sufi illumination-mysticism and Yazidi light-centered theology (sun veneration, Melek Taus symbolism) both risk assimilating this into generalized mystical illumination; must be anchored specifically to Christ’s own historical coming and the moral response of belief/unbelief to him.
Wrath Of God
Approved rendering: Xezeba Xwedê
Transliteration: Xezeba Xwedê
Doctrine: Judgment and Belief/Unbelief
Original: ὀργὴ τοῦ θεοῦ
Category: Judgment
God’s settled, righteous judicial opposition to persistent unbelief (3:36), closing the core passage’s belief/unbelief argument. Must be taught as righteous, judicial wrath tied directly to persistent unbelief, not capricious anger; John’s only explicit ‘wrath’ reference.
Witness Testimony
Approved rendering: Şahidî (kirin)
Transliteration: Şahidî (kirin)
Doctrine: Witness and Testimony to Christ
Original: μαρτυρέω / μαρτυρία
Category: Church
Forensic, eyewitness testimony — a structuring device throughout John (John the Baptist’s witness, the works’ witness, Scripture’s witness, the Father’s and Spirit’s witness: 1:7-8,19-34; 3:11,26-33; 5:31-39; 8:13-18; 15:26-27). Shares its root with Kurdish şehîd (martyr), a maximally sacred term honoring those who died in the Kurdish national liberation struggle; every occurrence should be anchored explicitly to the legal/evidentiary sense, not martyrdom or heroic self-sacrifice.
Jews Corporate
Approved rendering: Cihû(yan)
Transliteration: Cihû(yan)
Doctrine: Witness and Testimony to Christ
Original: Ἰουδαῖοι
Category: Church
Ioudaioi usage in John varies between the ethnic/religious people-group generally (e.g., 3:1) and a narrower technical designation for hostile Jerusalem authorities (frequent later in John). Requires per-occurrence disambiguation by context notes; the baseline notes unusually favorable Kurdish popular sentiment toward Jewish people/Israel, an asset careless corporate-blame rendering could undermine.
Worship
Approved rendering: Perizîn
Transliteration: Perizîn
Doctrine: Worship of Christ
Original: προσκυνέω
Category: Worship
To bow down, prostrate, worship — used of true worship ‘in spirit and truth’ (4:20-24) and of the healed blind man’s worship of Jesus (9:38). Must be distinguished from Islamic sujud (ritual prostration) as a purely external/postural act; John’s ‘spirit and truth’ worship is internal, and Jesus’s acceptance of worship (9:38) without correction is itself a deity claim that must not be softened to a gesture of gratitude or respect.
It Is Finished
Approved rendering: Temam bû / Qediya
Transliteration: Temam bû / Qediya
Doctrine: Christ’s Substitutionary Death and Resurrection
Original: τετέλεσται
Category: Eschatology
‘It is finished’ (19:30) — the completed, sufficient, once-for-all atoning work of the cross (also attested in Greek commercial papyri as ‘paid in full’). Must be rendered as a triumphant declaration of completed, sufficient atonement, not mere resignation to death or defeat.
Lamb Of God
Approved rendering: Berxê Xwedê
Transliteration: Berxê Xwedê
Doctrine: Christ’s Substitutionary Death and Resurrection
Original: ἀμνὸς τοῦ θεοῦ
Category: Eschatology
‘Behold, the Lamb of God, who takes away the sin of the world’ (1:29,36) — Christ’s substitutionary, sin-bearing sacrifice. Kurdish pastoral/nomadic sheepherding heritage makes this imagery vivid and familiar (a genuine asset), but the regional Eid al-Adha (Qurban) sacrificial tradition risks the phrase being absorbed as one more instance of repeatable ritual animal sacrifice rather than Christ’s unique, final, once-for-all sacrifice.
Holy One Of God
Approved rendering: Pîrozê Xwedê
Transliteration: Pîrozê Xwedê
Doctrine: Messianic Promise
Original: ὁ ἅγιος τοῦ θεοῦ
Category: Christology
Peter’s confession, ‘the Holy One of God’ (6:69) — a strong messianic title. Must not be diluted to ‘a holy man,’ echoing the baseline’s caution about the Sufi pîr hereditary-holy-figure framework attached to the saints/sainthood entries.
Sent One
Approved rendering: Şandin
Transliteration: Şandin
Doctrine: Christ as the Uniquely Sent One
Original: ἀποστέλλω / πέμπω
Category: Christology
Christ as the uniquely Sent One from the Father (3:17,34; 5:36-38; 17:3,8,18,21,23,25), later sending the apostles in turn (20:21). Shares its root with the baseline’s Şandî (apostle) — a genuine linguistic asset illustrating the Father-Son-apostle sending chain — but Christ’s own sending must be taught as categorically unique (pre-existent, from the Father’s own glory), not one more instance of ordinary apostolic sending.
King Of The Jews
Approved rendering: Padîşahê Cihûyan
Transliteration: Padîşahê Cihûyan
Doctrine: Christ’s Substitutionary Death and Resurrection
The titulus placed on the cross (19:19-22) — an ironic royal title placed by Rome in mockery, which the Gospel narrative in fact affirms as true; connects to the jews_corporate sensitivity notes.
Bones Not Broken
Approved rendering: hestîkî wî nayê şikandin
Transliteration: hestîkî wî nayê şikandin
Doctrine: Christ’s Substitutionary Death and Resurrection
‘Not a bone of him shall be broken’ (19:36), fulfilling Passover-lamb typology (Exodus 12:46). Ties directly to the Lamb of God typology established in ch.1, completing the substitutionary-sacrifice typology; requires the OT Passover background be supplied.
Medium Risk Terms
Gospel
Approved rendering: Mizgînî
Transliteration: Mizgînî
Doctrine: Gospel
A native Kurdish word for ‘good news,’ not an Arabic loanword like Injil. Some readers will also know Încîl via shared Islamic vocabulary, carrying the tahrif (corruption) assumption; qualify as the specific NT record when that association is likely. Inherited from Romans package. In John, ties to the whole-book purpose statement (20:31) and the proclamation pattern of witness running throughout the Gospel.
Apostle
Approved rendering: Şandî
Transliteration: şandî
Doctrine: Apostleship
Rejected alternatives: Resûl
A native Kurdish word (‘the one sent’) avoiding direct collision with Muhammad’s Rasul Allah title. Inherited from Romans package. In John, this root underlies the new term ‘sent_one’ describing the Father’s uniquely sending the Son (3:17,34; 17:18; 20:21); apostle itself denotes only the later, derivative human sending (20:21).
Holy
Approved rendering: Pîroz
Transliteration: pîroz
Doctrine: Sanctification
Standard native Kurdish word for holy/sacred. Inherited from Romans package. Underlies the new compound ‘Pîrozê Xwedê’ (Holy One of God, 6:69).
Peace
Approved rendering: Aştî
Transliteration: aştî
Doctrine: Peace with God
Original: εἰρήνη
Category: Salvation
Resonant with Kurdish political peace-process vocabulary; the connection to justification/Christ must be made explicit. Inherited from Romans package. John 14:27 explicitly contrasts Christ’s peace with worldly peace-giving, sharpening this caution.
Gentiles
Approved rendering: Ne-cihû
Transliteration: ne-cihû
Doctrine: Unity of Jews and Gentiles
Rejected alternatives: Umet
Original: ἔθνη / Ἕλληνες
Category: Church
Umet carries a loaded pan-Islamic community sense; the descriptive ‘ne-cihû’ avoids that. Inherited from Romans package. John’s specific instance is the Greeks seeking Jesus (12:20-21).
Glory
Approved rendering: Rûmet
Transliteration: rûmet
Doctrine: Deity of Christ
Original: δόξα / δοξάζω
Category: God
Kurdish classical Sufi poetry lends devotional weight but must be anchored to Christ’s specific, historical glory. Inherited from Romans package. Central to John’s ‘hour’ theology (2:11; 12:23; 17:1,5), where the cross itself, not only the resurrection, is the moment of glorification.
David
Approved rendering: Dawid
Transliteration: Dawid
Doctrine: Davidic Covenant
Original: Δαυίδ
Category: Covenant
Shared, positively-regarded Quranic prophet-king figure. Inherited from Romans package. Background to ‘King of Israel’ (1:49) and ‘offspring of David’ (7:42) titles in John; see new terms king_of_israel and seed_of_david.
Israel
Approved rendering: Îsraîl
Transliteration: Îsraîl
Doctrine: Unity of Jews and Gentiles
Original: Ἰσραήλ
Category: Covenant
Kurdish popular sentiment, especially in Iraqi Kurdistan, is often more favorable toward Israel than the regional norm. Inherited from Romans package. John 3:10, ‘the teacher of Israel,’ and 1:49, ‘King of Israel.‘
I Am The Door
Approved rendering: Derî
Transliteration: Derî
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι ἡ θύρα
Category: Christology
Third ‘I Am’ statement (10:7,9). Must retain the exclusive-access sense (‘whoever does not enter by the door… is a thief,’ 10:1), not a generic open entryway.
I Am Good Shepherd
Approved rendering: Şivanê Baş
Transliteration: Şivanê Baş
Doctrine: The Seven ‘I Am’ Statements
Original: ἐγώ εἰμι ὁ ποιμὴν ὁ καλός
Category: Christology
Fourth ‘I Am’ statement (10:11,14). Kurdish nomadic/pastoral heritage makes this a strong cultural asset, but the sacrificial ‘lays down his life’ element (10:11,15,17-18) must be retained, not flattened into ordinary tribal-agha protective-leadership imagery.
Human Spirit
Approved rendering: Giyan
Transliteration: Giyan
Doctrine: The New Birth and Regeneration by the Spirit
Original: πνεῦμα (lowercase sense)
Category: Pneumatology
‘That which is born of the Spirit is spirit’ (3:6) — the renewed human spirit produced by the divine Spirit’s regenerating work. Kept distinct from Ruhê Pîroz (the divine Spirit) to make visible in Kurdish a distinction the single Greek word obscures.
Perish
Approved rendering: Helak bûn
Transliteration: Helak bûn
Doctrine: Eternal Life through Faith in Christ
Original: ἀπόλλυμι (ἀπόληται)
Category: Eternal Life
‘Should not perish’ (3:16) — final, ultimate ruin, the opposite outcome to eternal life. Must convey final/ultimate ruin, not mere temporal misfortune or loss.
Darkness
Approved rendering: Tarî(yê)
Transliteration: Tarî(yê)
Doctrine: Judgment and Belief/Unbelief
Original: σκότος / σκοτία
Category: Judgment
The moral/revelatory opposite of light — preference for evil over the light’s exposure (1:5; 3:19-20). Paired with ‘light’ as a moral/revelatory category, not mere absence of physical light.
New Commandment
Approved rendering: Fermana Nû
Transliteration: Fermana Nû
Doctrine: New Commandment of Love
Original: ἐντολὴ καινή
Category: Church
‘A new commandment I give to you, that you love one another’ (13:34-35; 15:12,17). This love, recognizable to ‘all people’ (13:35), transcends any single in-group; deserves explicit teaching against the strong loyalty patterns of Kurdish aşîret (tribal-confederation) social structure.
Pharisees
Approved rendering: Fêrisî
Transliteration: Fêrisî
Doctrine: Witness and Testimony to Christ
Original: Φαρισαῖοι
Category: Church
A Jewish lay renewal movement stressing strict Torah observance and oral tradition, of which Nicodemus was a member (3:1) and who appear throughout as a group in tension with Jesus. Requires a brief explanatory gloss on first use; must not become a byword for ‘hypocrite’ nor imply blanket corporate condemnation.
Sign
Approved rendering: Nîşan
Transliteration: Nîşan
Doctrine: Deity and Pre-existence of Christ (the Word)
Original: σημεῖον
Category: Christology
A miraculous act functioning as evidence pointing beyond itself to Christ’s identity and glory (2:11; 4:54; 20:30-31). Must be distinguished from the Islamic mu’jiza apologetic pattern (miracle strictly as proof-of-prophethood-status); John’s signs disclose glory and identity, not merely credential a messenger.
Sabbath
Approved rendering: Şemî / Roja Şemiyê
Transliteration: Şemî / Roja Şemiyê
Doctrine: Fulfillment of the Law and Sabbath
Original: Σάββατον
Category: Covenant
The seventh-day rest commanded in the Mosaic Law; occasion for controversy over Jesus’s healings (5:9-18; 7:19-24; 9:1-16). Ties to the baseline’s Critical Şerîeta Mûsa entry; requires careful framing of fulfillment and authoritative reinterpretation by the Sabbath’s own Lord, not abrogation.
Abide Remain
Approved rendering: Man
Transliteration: Man
Doctrine: Abiding/Union with Christ (True Vine)
Original: μένω
Category: Church
To remain, stay, abide in living union with Christ (15:4-10, repeated ~10 times). Risk of a merely locational/passive reading (‘staying put’) rather than the intended living, dependent, fruit-bearing union with Christ.
Temple
Approved rendering: Perestgeh
Transliteration: Perestgeh
Doctrine: Christ’s Substitutionary Death and Resurrection
Original: ναός / ἱερόν
Category: Eschatology
The Jerusalem temple; in 2:19-21, deliberately reapplied by Jesus to his own body. The body-as-temple wordplay must be preserved/explained; ties to the Resurrection doctrine since 2:22 explicitly links this saying to the resurrection.
Living Water
Approved rendering: Ava Zindî
Transliteration: Ava Zindî
Doctrine: The New Birth and Regeneration by the Spirit
Original: ὕδωρ ζῶν
Category: New Birth
Literal flowing/spring water and, metaphorically, the Spirit/eternal life Christ gives (4:10-14; 7:38-39). The intentional double-meaning/misunderstanding pattern (structurally parallel to Nicodemus’s literalism in ch.3) should be preserved and taught, not resolved away.
Feast Of Tabernacles
Approved rendering: Cejna Kox
Transliteration: Cejna Kox
Doctrine: The Holy Spirit as Counselor
Feast of Booths/Sukkot background to the ‘living water’ saying (7:37-39); requires brief OT festival-background explanation for readers unfamiliar with the feast.
Rabbi
Approved rendering: Rabî
Transliteration: Rabî
Doctrine: Deity and Pre-existence of Christ (the Word)
A respectful but limited category — Nicodemus assesses Jesus as an exceptional human teacher, not yet the divine Son (3:2). Must not let this remain the passage’s final Christological verdict; gloss on first use as ‘mamoste’ (teacher).
Rabbouni
Approved rendering: Rabûnî
Transliteration: Rabûnî
Doctrine: Christ’s Substitutionary Death and Resurrection
Mary Magdalene’s address to the risen Jesus (20:16), an intensified form of Rabbi; gloss as ‘my dear teacher.‘
Hosanna
Approved rendering: Hosana
Transliteration: Hosana
Doctrine: Messianic Promise
‘Hosanna’ (12:13), Hebrew ‘please save (now).’ A liturgical acclamation; retain transliterated per established cross-tradition convention, with a brief etymological note connecting it to salvation vocabulary for teaching purposes.
King Of Israel
Approved rendering: Padîşahê Îsraîl
Transliteration: Padîşahê Îsraîl
Doctrine: Messianic Promise
Nathanael’s confession (1:49); a royal title reusing baseline Îsraîl, requiring the covenant-king typology pointing to Messiah be made explicit rather than assumed.
Blood And Water
Approved rendering: xwîn û av
Transliteration: xwîn û av
Doctrine: Christ’s Substitutionary Death and Resurrection
Blood and water flowing from Jesus’s side (19:34) — physical detail with theological resonance (true, real death; possible typological echoes); best handled with a teaching note rather than a translation adjustment.
Feed Tend Sheep
Approved rendering: berxên min bide xwarin / pêz miyên min bişivantî bike
Transliteration: berxên min bide xwarin / pêz miyên min bişivantî bike
Doctrine: Good Shepherd and Sacrificial Love
‘Feed my lambs’ / ‘Tend my sheep’ (21:15-17), completing the Good Shepherd theme (ch.10) by commissioning Peter as an under-shepherd. A positive pastoral-culture asset given Kurdish herding heritage.
Low Risk Terms
Thanksgiving
Approved rendering: Spasî
Transliteration: spasî
Doctrine: Thanksgiving
Standard term with broad positive overlap; low risk. Inherited from Romans package. John 6:11,23, Jesus ‘having given thanks’ before the feeding miracle.
Moses
Approved rendering: Mûsa
Transliteration: Mûsa
Doctrine: Fulfillment of the Law and Sabbath
Original: Μωϋσῆς
Category: Covenant
The lawgiver and mediator of the Sinai covenant, cited as pointing forward to Christ (1:17; 5:45-46) and providing the ‘lifted up’ serpent typology (3:14). Proper name; use the established Kitêba Pîroz form, consistent with the AI Translation Requirements’ transliteration standards.
Referenced passages