Semantic Analysis — Gospel of John (Koine Greek)

English → Polish | Full Book Coverage | Core Passage: John 3:1–21

Methodology Note

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

1. Core passage verse-by-verse (John 3:1–21) — every load-bearing term treated with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in John, and destination-language (Polish) rendering risk.
2. Chapter-by-chapter analysis of the entire book (John 1–21) using the same fields, citing new terms only; chapters that introduce no new load-bearing vocabulary state this explicitly and cite which earlier chapter(s) supply the reused terms.

Baseline enforcement: Any term already recorded in the baseline Romans translation_memory.json (e.g., grace → łaska, glory → chwała, Son of God → Syn Boży, Holy Spirit → Duch Święty, salvation → zbawienie, kingdom of God → królestwo Boże, sin → grzech, resurrection → zmartwychwstanie, incarnation → wcielenie, lord → Pan, god → Bóg, father → Ojciec, messiah → Mesjasz, sanctification → uświęcenie, election → wybranie, peace → pokój, israel → Izrael, david → Dawid, jesus → Jezus) is reused exactly as recorded, with no re-derivation. This document flags every such reuse and adds John-specific doctrinal notes where the Johannine context introduces new nuance or risk not present in Romans.

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

John 3:1

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
Pharisee Φαρισαῖος Pharisaios ”separated one”	A Jewish religious-legal party emphasizing Torah observance and oral tradition Pharisee	Nicodemus’s party affiliation signals religious respectability and expertise in the Law — heightening the shock of his ignorance in v.10	Low. Standard transliteration “faryzeusz” is fixed across Polish Bible tradition; no syncretism risk.
ruler	ἄρχων	archōn	”one who rules/begins”

John 3:2

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
Rabbi ῥαββί rhabbi ”my great one/master”	Honorific address for a recognized teacher of the Law Rabbi, Teacher, Master	Nicodemus grants Jesus scholarly respect but not yet full recognition of his identity — a partial, provisional confession	Low. Established loanword “Rabbi” retained untranslated across Polish Bible tradition.
sign(s) σημεῖον sēmeion ”mark, token”	A miraculous act that points beyond itself to a deeper reality about the doer; John’s preferred word (never “θαῦμα,” mere wonder) sign, miracle, wonder	John’s Gospel structures its first half (“Book of Signs”) around seven such signs, each disclosing an aspect of Jesus’s identity, not eliciting mere amazement	Medium. Use “znak” consistently (never “cudo/cud” alone) to preserve the “pointing beyond itself” force distinctive to John; flag for consistency across all 21 chapters.

John 3:3

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
truly, truly ἀμὴν ἀμὴν amēn amēn ”surely, surely”	Solemn double asseveration unique to John’s Gospel (25x), marking a weighty, authoritative pronouncement truly truly, verily verily, very truly	Signals Jesus speaking with the authority of God himself, not rabbinic tradition-citation	Low. Render “Zaprawdę, zaprawdę” per established Polish liturgical/Bible convention.
born again / from above γεννηθῇ ἄνωθεν gennēthē anōthen ”be born/begotten” + “from above / again”	γεννάω = to beget/give birth to (of a father or mother); ἄνωθεν = genuinely double-sense: (a) “again, a second time,” (b) “from above, from heaven” (cf. 3:31; 19:11; Jas 3:15,17) born again, born anew, born from above	CRITICAL. The Greek intentionally exploits this double meaning: Nicodemus hears “again” (v.4, misunderstanding literally), while John’s theology intends “from above” — a birth originating in heaven, by the Spirit, not human effort (cf. 1:13). Both senses are simultaneously in view.	CRITICAL. Polish lacks a single word carrying both senses. Established Polish Bible renderings split along tradition lines: Biblia Tysiąclecia uses “narodzić się powtórnie” (born a second time — carries “again” but loses “from above”); Protestant tradition (Biblia Warszawska) uses “narodzić się na nowo” (“born anew”). This curriculum standardizes on “narodzić się na nowo” for the New Birth doctrine, but every occurrence MUST carry a translator note supplying the lost “from above” (z góry, z nieba) dimension, since the doctrine of regeneration as a Spirit-originated, heaven-originated act (not human self-improvement or ritual repetition) is the entire point of the passage. Escalate to human theologian review every time.
see ἴδεῖν idein (root ὁράω) “to see, perceive”	Physical sight; also to experience, come to know, participate in see, perceive, enter into, experience	Not mere visual perception but genuine participation in/experience of God’s reign	Low-Medium. “Ujrzeć” (literary, matches solemnity) preferred over colloquial “zobaczyć.”
kingdom of God βασιλεία τοῦ θεοῦ basileia tou theou ”kingship/reign of God”	God’s sovereign reign, not a territory or institution kingdom of God, kingdom of heaven, reign of God	Reused from Romans baseline; John uses the phrase only here and 3:5 (unusual for John, who elsewhere prefers “eternal life” for the same reality) — this substitution itself is theologically significant: entering the kingdom = receiving eternal life	Medium. MUST reuse baseline “królestwo Boże” exactly. Teaching note: flag the kingdom/eternal-life equivalence in John 3 for curriculum writers.

John 3:4

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
old γέρων gerōn ”old man, elder”	Advanced age old man	Nicodemus’s literalistic misreading anchors the “again” sense of ἄνωθεν, missing “from above”	Low. “Starzec” standard.
womb κοιλία koilia ”belly, cavity”	Womb, belly, inner being (metaphorically) womb, belly	Underscores the impossibility of a second physical birth — sets up the necessity of a different kind of birth (Spirit-birth, v.5-6)	Low. “Łono” standard literary term for womb in this idiom.

John 3:5

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
water ὕδωρ hydōr ”water”	Literal water; symbolically: cleansing, baptism, the Spirit’s outpouring (cf. 7:38-39; Ezek 36:25-27) water	CRITICAL interpretive fork: (a) sacramental reading — water = Christian baptism as a means of regeneration; (b) symbolic/qualifying reading — water evokes OT cleansing/Spirit-outpouring imagery, with the Spirit alone as the regenerating agent (cf. Ezek 36:25-27; Titus 3:5)	CRITICAL. Render “woda” (unavoidable, lexically fixed) but this verse requires an explicit doctrinal note in every curriculum context distinguishing “born of water and the Spirit” from an automatic, ex opere operato baptismal-regeneration reading — directly parallel to the baseline’s “zbawienie” caution against sacraments-confer-salvation-automatically assumptions in Polish Catholic culture. Escalate to human theologian review.
Spirit πνεῦμα pneuma ”breath, wind, spirit”	Ranges from literal wind/breath to the human spirit to the Holy Spirit (capitalization/disambiguation is often supplied by translators, not the Greek text itself) Spirit, spirit, wind, breath	Here: the Holy Spirit as the regenerating agent of new birth	High. MUST reuse baseline “Duch Święty” when the Holy Spirit’s personal, divine agency is in view (as here); do not render generically as “duch” (lowercase, ambiguous) which risks an impersonal-force reading.
enter εἰσέρχομαι eiserchomai ”to go into”	Physical entry; metaphorically, participation in a reality/state enter, come into	Parallel to “see” in v.3 — entering God’s reign is equivalent to receiving eternal life	Low. “Wejść” standard.

John 3:6

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
flesh σάρξ sarx ”flesh, meat”	Physical body; human nature in its fallen, limited, or merely-natural capacity (not inherently sinful in every use, but incapable of self-generated spiritual life) flesh, human nature, body	Flesh cannot produce spiritual life by its own generative power, however devout or religiously observant — a direct challenge to any notion that human effort, lineage, or ritual alone regenerates	High. Reuse “ciało” (fixed lexical choice). Doctrinal note: distinguish this “flesh, born of flesh” (natural human generation) from Pauline “sarx” as the principle of sin (Romans 7-8) — same Polish word, different but related nuance; flag for teaching continuity across curricula.

John 3:7

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
marvel θαυμάζω thaumazō ”to wonder, be amazed”	Astonishment, often with an implicit rebuke for slowness to understand marvel, be amazed, be surprised	Jesus gently rebukes Nicodemus’s surprise: new birth is not an optional extra but a universal necessity (“you must,” v.7)	Low. “Dziwić się” standard.
must δεῖ dei ”it is necessary”	Divine or logical necessity, not mere advisability must, is necessary, has to	Establishes new birth as non-negotiable for anyone entering God’s reign — no exception for religious pedigree (cf. Nicodemus’s status)	Medium. “Musicie” / “trzeba” — ensure the modal force of divine necessity, not casual obligation, is preserved.

John 3:8

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
wind / Spirit πνεῦμα pneuma ”wind” or “Spirit” (same word)	The verse depends entirely on the Greek wordplay: “the pneuma blows where it wills… so it is with everyone born of pneuma” wind, Spirit	The Spirit’s regenerating work is sovereign, invisible in its origin, and undeniable in its effect — like wind (cf. Ezek 37:9-14; Eccl 11:5)	High. Polish, like English, must use two different words — “wiatr” (wind) and “Duch” (Spirit) — destroying the Greek pun. Requires a mandatory translator/teaching note explaining the wordplay explicitly, since the argument’s rhetorical force (the same word doing double duty) is otherwise invisible to Polish readers.

John 3:9–10

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
teacher of Israel διδάσκαλος τοῦ Ἰσραήλ didaskalos tou Israēl ”teacher of Israel”	A recognized, credentialed religious authority teacher of Israel	Heightens the irony: Israel’s authorized teacher fails to understand the Scriptures’ own promise of Spirit-wrought renewal (cf. Ezek 36; Jer 31)	Low. “Nauczyciel Izraela” standard; reuse baseline “Izrael.”

John 3:11

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
testify / witness μαρτυρέω / μαρτυρία martyreō / martyria ”to bear witness / testimony”	Legal/courtroom language of eyewitness testimony; central structural device of John’s Gospel (John the Baptist, the Father, the Spirit, the works, the Scriptures all “testify” to Jesus) testify, witness, bear witness	Establishes the epistemic ground of Jesus’s authority: firsthand, eyewitness knowledge of heavenly realities, not secondhand speculation	High. Render consistently “świadczyć” (verb) / “świadectwo” (noun) throughout all 21 chapters — this is one of John’s dominant structural terms and must never vary.
receive λαμβάνω lambanō ”to take, receive”	To accept, welcome, take hold of receive, accept, welcome	Anticipates 1:11-12’s programmatic statement: some do not “receive” him, but those who do receive him become children of God	Low-Medium. “Przyjąć” standard.

John 3:12

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
earthly / heavenly ἐπίγεια / ἐπουράνια epigeia / epourania ”upon-earth things” / “upon-heaven things”	Contrast between things accessible to ordinary human observation (new birth, illustrated by wind) and things known only by revelation from heaven (the full scope of the Son’s heavenly origin and mission) earthly things / heavenly things	Sets up v.13’s claim to unique heavenly origin and authority	Low-Medium. “Rzeczy ziemskie / rzeczy niebieskie” standard.
believe πιστεύω pisteuō ”to believe, trust”	Personal trust and reliance, not mere intellectual assent; the verb form of the baseline noun “faith” (πίστις/wiara) believe, trust, have faith	The verb of the same root as the Critical baseline term “wiara” — believing here means entrusting oneself to the truth of Jesus’s revelation, not academic agreement	Critical (inherits the risk profile of baseline “faith”/wiara). Render “wierzyć” consistently; never allow a reading of mere assent divorced from personal trust, echoing the baseline’s caution against wiara-as-inherited-identity.

John 3:13

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
ascended / descended ἀναβέβηκεν / καταβάς anabebēken / katabas ”gone up” / “come down”	Movement between heaven and earth ascend/go up, descend/come down	CRITICAL for the Deity and Pre-existence of Christ doctrine: only the one who first descended from heaven can speak with heavenly authority — presupposing Christ’s pre-existence in heaven before his earthly life (cf. 1:1-14; 6:38, 62)	Critical. “Wstąpić / zstąpić” (literary, matches Ascension/Incarnation vocabulary elsewhere in Polish Bible tradition). Escalate to human theologian review — this is a direct pre-existence claim.
Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou ”son of the man”	Self-designation Jesus uses ~80x in the Gospels; draws on Daniel 7:13-14’s heavenly, authoritative, judging figure who receives an everlasting kingdom — not merely “a human being” Son of Man	Critical. Frequently misheard by modern readers as emphasizing only Christ’s humanity; in fact it is a title of heavenly authority and eschatological judgeship (cf. 5:27)	High-Critical. Reuse established Polish Bible rendering “Syn Człowieczy” exactly and consistently across all 21 chapters (used ~13x in John). Mandatory teaching note: this title asserts divine authority (Daniel 7), not mere humanity — pairs with, but must not collapse into, “Syn Boży.”

John 3:14

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
lifted up ὑψωθῆναι (ὑψόω) hypsōthēnai (hypsoō) “to be raised high, exalted”	Physical elevation (the bronze serpent on a pole; Jesus on the cross) AND honorific exaltation/glorification — a deliberate double meaning John exploits again at 8:28 and 12:32-34 lifted up, exalted, raised up	Critical for the Substitutionary Death doctrine: the crucifixion itself IS the moment of exaltation/glorification — a paradox central to John’s theology of the cross	Critical. Render “wywyższony” consistently (carries both “physically raised” and “honored/exalted” senses in Polish, closely mirroring the Greek double sense — a fortunate lexical match). Escalate every occurrence (3:14; 8:28; 12:32,34) to human theologian review.
serpent ὄφις ophis ”serpent, snake”	The bronze serpent of Numbers 21:8-9 serpent, snake	Typological pattern: as Israel looked at the raised serpent for physical healing from the plague, so believers look to the crucified Christ for eternal life	Low. “Wąż” standard; requires OT background note (Numbers 21) for readers lacking Old Testament familiarity.
Moses Μωϋσῆς Mōysēs proper name	— Moses	Establishes typological continuity between the Torah and Christ’s saving work	Low. “Mojżesz,” established Polish Bible form.

John 3:15

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
eternal life ζωὴ αἰώνιος zōē aiōnios ”life, age-long/of the age”	Not merely unending duration but the quality of life belonging to the age to come — God’s own life, given now, in the present, to believers (a hallmark Johannine concept, distinct from the Synoptics’ more future-oriented “kingdom” language) eternal life, everlasting life	Critical, central to the curriculum’s “Eternal Life through Faith in Christ” doctrine. John’s “realized eschatology”: eternal life is a present possession of the believer (cf. 3:36; 5:24; 6:47), not solely a future reward	Critical. Render “życie wieczne” consistently across all 21 chapters (17 occurrences). Mandatory teaching note: emphasize the present-tense possession of eternal life now by faith, guarding against a purely future/afterlife-only reading, and against conflation with the Polish Catholic devotional phrase “żywot wieczny” from the Requiem liturgy, which can carry an exclusively post-mortem connotation.

John 3:16

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Polish Rendering Risk
loved	ἠγάπησεν (ἀγαπάω)	ēgapēsen (agapaō)	“loved”	Deliberate, self-giving, valuing love — not romantic or merely affectionate love (contrast φιλέω, see ch.21 note)	loved	Critical, the doctrinal anchor for “God’s Love for the World.” God’s ἀγάπη is the active, sacrificial, initiating cause of salvation, not a response to human merit or lovability	Critical. Render “umiłował” (Polish’s most literary, elevated form of “kochać,” standard in Tysiąclecia and Protestant translations alike for this verse) rather than the more common “pokochał,” preserving the weight and deliberateness of ἀγάπη.
world	κόσμος	kosmos	”ordered whole, world”	John’s most theologically loaded polyvalent term: (1) the created order (1:10); (2) humanity as the object of God’s saving love (3:16; 4:42); (3) the fallen order in active rebellion against God, dominated by “the ruler of this world” (7:7; 14:30; 15:18-19)	world, humanity, earth, the world-system	High. All three senses occur across the book; readers must not default to only the negative sense (3) when reading 3:16’s positive sense (2), nor vice versa. Render “świat” consistently but require sense-disambiguating teaching notes chapter by chapter.
gave	ἔδωκεν (δίδωμι)	edōken (didōmi)	“gave”	A decisive, completed act of giving	gave	The single decisive redemptive act — the sending AND the giving-up-to-death of the Son	Medium. “Dał” standard; ensure it is not softened to a durative “dawał” (kept giving), which would blunt the once-for-all decisiveness.
only Son / only begotten	μονογενῆ (μονογενής)	monogenē (monogenēs)	“one-of-a-kind, unique” (etymologically debated between “only-begotten” and “one-and-only/unique”)	Describes Christ’s absolutely unique relationship to the Father — unshared, unrepeatable Sonship (cf. 1:14,18; 1 John 4:9)	only Son, only begotten Son, one and only Son, unique Son	Critical, tied directly to Deity/Pre-existence and Sonship of Christ doctrines. Must not be softened to “beloved” or “special” — this is unique, unshared divine Sonship, categorically distinct from believers’ adoptive “children of God” status (τέκνα θεοῦ, 1:12)	Critical. MUST reuse the historic Polish ecclesial rendering “jednorodzony” (as in the Apostles’/Nicene Creed: “Syna Jego Jednorodzonego”), aligning this curriculum with the shared Catholic-Protestant creedal tradition. Escalate to human theologian review every occurrence (1:14, 1:18, 3:16, 3:18). Note for glossary: distinguish sharply from baseline’s adoption/usynowienie language, which applies only to believers.
perish	ἀπόλλυμι	apollymi	”to destroy, be lost, perish”	Complete ruin, loss, destruction — the negative counterpart to eternal life	perish, be destroyed, be lost	The stark alternative to eternal life; John’s judgment theology admits no third option	High. “Zginąć” standard; avoid softening to merely “przepadnie” (be missed out on), which under-translates the seriousness of eternal ruin.

John 3:17

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
send ἀπέστειλεν (ἀποστέλλω) apesteilen (apostellō) “sent”	Commissioned dispatch with delegated authority and purpose (root of “apostle”) sent, dispatched	The Father’s sending of the Son is the foundational Johannine mission pattern, repeated ~40x, and the model for the Son’s own sending of the disciples (17:18; 20:21)	Medium-High. “Posłał” standard; note conceptual link (not lexical identity) to baseline “apostoł”/“misja” — flag for cross-reference in glossary.
condemn κρίνῃ (κρίνω) krinē (krinō) “to judge, discern, decide”	Ranges from neutral “evaluate” to negative “condemn/pass sentence against” judge, condemn, sentence	Clarifies the primary purpose of the Son’s mission: not condemnation but salvation (though condemnation remains the result for unbelief, v.18)	High. Render “potępić” for the negative/condemnatory sense here (paired with “sądzić” for the more neutral “judge” elsewhere, e.g., 5:22, 30; 8:15-16) — sense must be tracked per occurrence.
saved σωθῇ (σῴζω) sōthē (sōzō) “saved, rescued, delivered”	Deliverance from peril, restored to wholeness; theologically, deliverance from sin’s condemnation into eternal life saved, rescued, delivered, made whole	Critical. Reuse baseline “zbawienie”/“zbawiony” exactly	Critical. MUST reuse baseline rendering exactly; no deviation permitted.

John 3:18

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
condemned already κέκριται (κρίνω, perfect) kekritai ”has been judged/condemned” (perfect tense — completed action with ongoing effect)	The perfect tense signals a settled, present state, not merely a future verdict is condemned already, stands condemned	Critical for the Judgment/Belief-Unbelief doctrine: unbelief’s condemnation is a present reality, not solely a future courtroom event — mirrors the present-tense possession of eternal life in v.15,36	Critical. Render with a perfect/resultative construction: “już jest potępiony” (already stands condemned) — the “już” (already) is essential to convey the perfect tense’s present, settled force; omitting it would wrongly imply a future-only judgment.
name ὄνομα onoma ”name”	In Semitic/Johannine idiom, “name” represents the whole person, identity, and authority of the one named name	”Believing in the name” = entrusting oneself to the full revealed identity of the Son, not a magical invocation of a verbal label	Medium. “Imię” standard; teaching note should clarify the Hebraic idiom against any magical-formula misreading.

John 3:19

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
judgment κρίσις krisis ”judgment, decision, crisis-point”	The noun form of κρίνω; here specifically the verdict-defining event itself judgment, verdict, the judgment	Critical, central to the curriculum’s “Judgment and Belief/Unbelief” doctrine. John redefines “the judgment” not as a future-only tribunal but as the very coming of the light into the world — people’s response to Christ constitutes the judgment in the present	Critical. Render “sąd” — must be distinguished in teaching notes from κρίμα/κατάκρισις (verdict/condemnation) elsewhere; escalate to human theologian review given the doctrine’s centrality.
light φῶς phōs ”light”	Revelatory self-disclosure of God in Christ (cf. 1:4-9; 8:12; 9:5; 12:35-36,46) light	Christ’s coming is itself the in-breaking of divine self-revelation, exposing the moral condition of all who encounter it	High. “Światło” standard; reuse consistently across chs.1, 3, 8, 9, 12.
darkness σκότος skotos ”darkness”	Moral and spiritual alienation from God, opposition to revealed truth (distinct from, but related to, σκοτία in 1:5) darkness	The natural human preference for concealment over exposure to the light — the root of unbelief is moral, not merely intellectual	High. “Ciemność” standard; note the slight lexical variation (σκότος here vs σκοτία in 1:5) does not require separate Polish terms — both render “ciemność.”
works ἔργα erga ”works, deeds”	Deeds, actions, conduct works, deeds, actions	The moral quality of one’s deeds explains the response to the light — not an arbitrary predestination apart from moral disposition	Medium. “Uczynki/dzieła” standard.
evil πονηρά ponēra ”evil, wicked, malicious”	Morally corrupt, harmful evil, wicked	Distinguishes those whose deeds are “evil” (v.19) from those who “do what is true” (v.21)	Low-Medium. “Złe” standard.

John 3:20–21

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
hates μισεῖ (μισέω) misei (miseō) “hates”	Strong aversion, active rejection hates	The unbeliever’s relationship to the light is not neutral indifference but active hostility	Medium. “Nienawidzi” standard.
exposed ἐλεγχθῇ (ἐλέγχω) elegchthē (elegchō) “be exposed, reproved, convicted”	To bring to light, expose wrongdoing, convict (juridical/moral sense) — the same verb used of the Spirit’s convicting work in 16:8 exposed, reproved, convicted	Anticipates the Spirit’s later convicting ministry (16:8) — light/Spirit both expose sin	High. Render “ujawnione” or “zdemaskowane”; flag lexical/conceptual link forward to 16:8’s “przekonać” (convict) — same root idea, different context.
does what is true ποιῶν τὴν ἀλήθειαν poiōn tēn alētheian ”doing the truth”	A Hebraic idiom (cf. 1 John 1:6) meaning to live in covenant faithfulness/integrity, not merely to speak true statements does what is true, practices the truth, lives by the truth	Describes the believer’s manner of life as characterized by truthfulness that welcomes exposure before God	Medium-High. Render “postępuje według prawdy” or “czyni prawdę” (literal calque, attested in Polish Bible tradition) — avoid a purely intellectual “mówi prawdę” (speaks the truth), which misses the behavioral/relational idiom.
carried out in God εἰργασμένα ἐν θεῷ eirgasmena en theō ”having been worked/accomplished in God”	The believer’s deeds are done “in God” — in dependence on and union with God, not autonomous moral achievement done in God, done through God, wrought in God	Anticipates John 15’s “abiding” theology — good works flow from union with God, not independent human merit	Medium. “Dokonane w Bogu” or “w Bogu wykonane”; ensure the relational, dependent sense (“in God,” not merely “for God” or “according to God’s standard”) is preserved.

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PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE ENTIRE BOOK

Chapter 1 — The Word, Light, and Incarnation

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
Word λόγος logos ”word, speech, reason, account”	In Hellenistic philosophy: the rational principle ordering the cosmos; in Jewish thought: God’s creative, self-revealing speech (Gen 1; Ps 33:6); John fuses both, applying it to the pre-existent, personal, divine Son Word, the Word, Logos	Critical, the foundational term for the Deity and Pre-existence of Christ doctrine. The Logos exists eternally “in the beginning,” is distinct from yet fully “with” God, and is God (1:1)	Critical. Render “Słowo” (capitalized as a divine title, per established Polish Bible convention). Escalate every occurrence (1:1,14) to human theologian review; mandatory teaching note distinguishing this from a mere personification of divine wisdom or an impersonal principle.
beginning ἀρχή archē ”beginning, origin, first cause”	Temporal starting point; also “source, origin, first principle” beginning	Echoes Genesis 1:1, but John’s “beginning” precedes creation itself — the Word already existed when the beginning began	High. “Początek” standard; teaching note must clarify this precedes, rather than coincides with, the created order’s beginning.
was ἦν (imperfect of εἰμί) ēn ”was, continually was”	The imperfect tense denotes continuous, ongoing existence — deliberately contrasted with “became” (ἐγένετο) used of created things in v.3 and of John the Baptist in v.6 was, existed	Critical grammatical marker of the Word’s eternal pre-existence, contrasted with created beings who merely “came into being”	Critical. Polish’s aspectual system can approximate this contrast (“był” ongoing vs “stał się” became), but the distinction is subtle; mandatory teaching note explaining the Greek tense contrast explicitly, since Polish grammar alone will not convey it to lay readers.
with God πρὸς τὸν θεόν pros ton theon ”toward/facing God”	Denotes a face-to-face, personal, relational distinction-within-unity with God	Establishes personal distinction between the Word and God the Father while affirming shared nature (v.1c)	Critical. “U Boga” standard; pairs with next entry to hold together distinction and unity — foundational for the Unity of Father and Son doctrine.
was God θεὸς ἦν theos ēn ”God was” (word order: “God” precedes the verb, without the definite article — a much-debated Greek construction)	Qualitative predicate: the Word possesses the full nature/essence of God, without being identical to “God the Father” as a person was God, was divine	Critical, the central deity-of-Christ text of the entire book. Must not be softened to “was a god” or “was divine” in a lesser sense — the historic Trinitarian reading affirms full, undiminished deity	Critical. Render “Bogiem było” / “był Bogiem” (Polish word order can approximate the Greek emphasis by fronting “Bogiem”). Escalate to human theologian review; explicitly forbid any rendering suggesting a lesser or created divine being.
life ζωή zōē ”life”	Physical existence; more significantly in John, the divine, eternal quality of life that is in God himself and imparted to believers life	Introduces the “life” theme that culminates in “eternal life” (3:15-16) and the purpose statement of 20:31	High. “Życie” standard; track distinction from ζωὴ αἰώνιος (specific “eternal life” phrase) vs bare ζωή (life as a quality/attribute, esp. 1:4; 5:26; 11:25; 14:6).
light φῶς phōs ”light”	See note at 3:19 above light	Introduced here (1:4-9) as the Word’s self-revealing radiance shining into darkness	High. Reuse “światło” — see 3:19 note.
darkness σκοτία skotia ”darkness”	See note at 3:19 (σκότος) — synonymous darkness	The world’s default condition, unable to overcome or extinguish the light (1:5)	High. Reuse “ciemność.”
world κόσμος kosmos ”world”	See note at 3:16 world	Introduces the “world” theme’s ambivalence: made through the Word (1:10), yet failing to recognize him	High. Reuse “świat” — track sense per occurrence.
believe πιστεύω pisteuō ”believe”	See note at 3:12 believe	Programmatic statement (1:12): those who believe in his name receive the right to become children of God	Critical. Reuse “wierzyć.”
receive λαμβάνω lambanō ”receive”	See note at 3:11 receive, accept	1:11-12’s central contrast: “his own” did not receive him, but “as many as received him” gained a new status	Medium-High. Reuse “przyjąć.”
children of God τέκνα θεοῦ tekna theou ”children of God” (birth-language, τέκνον = “one born”)	Believers’ new filial status, granted (not innately possessed) through receiving/believing in Christ children of God, sons of God	High. Distinct from Christ’s unique “jednorodzony” Sonship (μονογενής) and distinct in emphasis from Paul’s legal-adoption framework (υἱοθεσία/usynowienie, baseline Romans term) — John’s idiom is birth-language (“born of God,” 1:13), complementary to but not identical with Paul’s adoption-language	High. Render “dzieci Boże” (NOT “Synowie Boży,” reserved for Christ). Teaching note: John’s “born of God” (birth metaphor) and Romans’ “usynowienie” (adoption metaphor) are complementary biblical pictures of the same reality (believers’ filial status), not competing ones — flag for cross-curriculum consistency note.
flesh (became flesh) σὰρξ ἐγένετο sarx egeneto ”flesh became / came to be”	See note at 3:6 for σάρξ; ἐγένετο (“became, came into being”) is the same verb contrasted with ἦν (“was”) in v.1 — now applied to the Word himself the Word became flesh	Critical, the definitional Incarnation text (John 1:14). The eternal, pre-existent Word underwent a real, permanent, historical assumption of full human nature	Critical. MUST reuse baseline “wcielenie” as the doctrine name; render the verse itself “Słowo stało się ciałem” (established across Polish Bible tradition). Escalate to human theologian review; mandatory note guarding against reduction to a temporary appearance or a merely symbolic/nativity-scene (szopka) association, per baseline’s incarnation risk note.
grace χάρις charis ”grace”	See baseline note grace	”Full of grace and truth” (1:14); “grace upon grace” (1:16) — the Word’s incarnate glory is characterized by unmerited favor	High. MUST reuse baseline “łaska” exactly.
truth ἀλήθεια alētheia ”truth”	Not merely factual accuracy but God’s faithful self-disclosure and reliability, paired repeatedly with grace, life, and the Spirit truth	Central Johannine term (25x), reaching its climax in Jesus’s self-identification as “the truth” (14:6) and the Spirit as “the Spirit of truth” (14:17; 15:26; 16:13)	High. Render “prawda” consistently across all 21 chapters — track as a major recurring load-bearing term, not merely incidental vocabulary.
glory δόξα doxa ”glory”	See baseline note (“chwała”) glory	”We have seen his glory” (1:14) — the incarnate Word’s divine glory is visibly manifest, anticipating the paradoxical “glory” of the cross (12:23; 17:1)	High. MUST reuse baseline “chwała” exactly; flag the cross-as-glorification paradox for teaching notes at chs.12-17.
Lamb of God ἀμνὸς τοῦ θεοῦ amnos tou theou ”lamb of God”	Sacrificial imagery drawing on the Passover lamb (Exod 12) and/or the suffering servant “led as a lamb to slaughter” (Isa 53:7) Lamb of God	High, first substitutionary-atonement image in the book: John the Baptist identifies Jesus as the one “who takes away the sin of the world”	High. Render “Baranek Boży” (established across Polish Bible tradition). Teaching note: connects to Passover typology fulfilled at the crucifixion (19:36) — flag for cross-reference.
Messiah / Christ Μεσσίας / Χριστός Messias / Christos ”Anointed One”	See baseline note Messiah, Christ, the Anointed One	Andrew’s confession (1:41) — the first titular identification of Jesus in the disciples’ testimony chain	Critical. MUST reuse baseline “Mesjasz” exactly.
Son of God υἱὸς τοῦ θεοῦ huios tou theou ”Son of God”	See baseline note Son of God	Nathanael’s confession (1:49) — an early, if still-developing, recognition of Jesus’s unique divine sonship	Critical. MUST reuse baseline “Syn Boży” exactly.
Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou ”Son of Man”	See note at 3:13 Son of Man	First occurrence (1:51) — the ladder/angels imagery (Gen 28:12) reapplied to Jesus as the locus of heaven-earth connection	High. Render “Syn Człowieczy” — see 3:13 note.

Chapter 2 — Signs, Glory, and the Temple

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
sign σημεῖον sēmeion ”sign”	See note at 3:2 sign	First of the seven signs (water to wine, 2:11) — “manifested his glory” and prompted the disciples’ belief	Medium. Reuse “znak.”
glory δόξα doxa ”glory”	See note at 1:14 glory	2:11 links signs directly to the manifestation of Christ’s glory — establishing the sign/glory/belief pattern repeated through the “Book of Signs”	High. Reuse “chwała.”
hour ὥρα hōra ”hour, time”	A specific, divinely appointed, climactic moment — not merely clock-time hour, time, the hour	First occurrence (2:4): “My hour has not yet come” — introduces the “hour” motif that will run through the book, culminating at the cross (12:23; 13:1; 17:1)	High. Render “godzina” consistently; flag as a major recurring structural term marking the approach of the passion. Teaching note across chs.2,7,8,12,13,17.
zeal ζῆλος zēlos ”zeal, jealousy”	Intense devotion/passion, here quoted from Psalm 69:9 regarding zeal for God’s house zeal	The temple-clearing (2:13-22) reveals Jesus’s authoritative claim over sacred space, provoking the “destroy this temple” saying reinterpreted as his body/resurrection	Low-Medium. “Zapał/żarliwość” standard.
temple ναός / ἱερόν naos / hieron ”sanctuary/inner shrine” vs “the whole temple precinct”	ναός = the inner sanctuary itself (used of Jesus’s body in 2:21); ἱερόν = the broader temple complex temple	2:19-21 reinterprets the temple typologically: Jesus’s body becomes the locus of God’s presence, replacing the physical sanctuary	Medium-High. Polish typically uses “świątynia” for both; flag the ναός/ἱερόν distinction (inner sanctuary vs. whole complex) for a teaching note, since 2:21’s application to Jesus’s body specifically uses ναός.
believed πιστεύω pisteuō ”believe”	See note at 3:12 believed	2:11, 22-23 — belief as response to signs, though John will complicate “sign-based belief” later (cf. 2:23-25; 4:48)	Critical. Reuse “wierzyć.”

Chapter 3 (remainder, vv.22–36) — John’s Testimony, the Bridegroom

(vv.1–21 fully treated in Part 1 above)

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
bridegroom νυμφίος nymphios ”bridegroom”	Marriage imagery, drawing on OT depictions of God/Messiah as Israel’s bridegroom (Isa 62:5; Hos 2:19-20) bridegroom	John the Baptist identifies Jesus as the true bridegroom, himself only “the friend of the bridegroom” — a deliberate self-subordination	Low-Medium. “Oblubieniec” standard, literary term.
friend of the bridegroom φίλος τοῦ νυμφίου philos tou nymphiou ”friend of the bridegroom”	The best-man role in ancient Jewish weddings, whose joy is derivative of the bridegroom’s joy friend of the bridegroom, best man	Models the proper posture toward Christ: joy in his exaltation, not competition with it — “he must increase, I must decrease” (3:30)	Low. “Przyjaciel oblubieńca.”
from above ἄνωθεν anōthen ”from above”	Here unambiguously “from above/heaven” (contrast the deliberate double-sense at 3:3,7) from above	3:31 clarifies retrospectively: “he who comes from above is above all” — resolving the ambiguity left open earlier in the chapter, confirming the “from above” sense was primary all along	High. Render “z góry” here (unambiguous heavenly-origin sense) — cross-reference this verse in the teaching note for 3:3’s CRITICAL ambiguity, since 3:31 uses the same word in its unambiguous sense, retrospectively supporting the “from above” reading of 3:3.
wrath ὀργή orgē ”wrath, anger”	God’s settled, righteous opposition to sin, not capricious rage wrath, anger	3:36 — the sober alternative to eternal life for unbelief: God’s wrath remains (present tense) on the one who does not believe	High. “Gniew (Boży)” standard; ensure a righteous, judicial wrath (not petty anger) is conveyed.

Chapter 4 — Living Water and Worship in Spirit and Truth

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
living water ὕδωρ ζῶν hydōr zōn ”living/flowing water”	Literal: fresh, flowing water (as opposed to stagnant well-water); metaphorical: the Spirit-given life Christ offers (cf. 7:37-39) living water	Christ offers the Samaritan woman a permanently thirst-quenching gift, prefiguring the Spirit’s indwelling (7:38-39)	Medium-High. “Woda żywa” standard; flag forward-link to 7:38-39 for a unified teaching note on the Spirit-as-living-water motif.
worship προσκυνέω proskyneō ”to bow down, prostrate, worship”	Physical prostration before a superior; religious worship of the divine worship	4:20-24 — the Samaritan-Jewish worship-location dispute is transcended: true worship is defined by manner (spirit and truth), not sacred geography	Medium. “Czcić” / “kłaniać się” — either is acceptable; ensure consistency.
spirit and truth πνεῦμα καὶ ἀλήθεια pneuma kai alētheia ”spirit and truth”	Ambiguous: “spirit” could denote the Holy Spirit (capitalized) or the human spirit/inward disposition (lowercase); likely both are implicated, since worship “in spirit” is enabled by “the Spirit of truth” in spirit and truth, in spirit and in truth	Defines authentic worship as Spirit-enabled and grounded in the truth revealed in Christ, rather than ritual/geographic conformity	High. Render “w Duchu i w prawdzie,” capitalizing “Duchu” per most established Polish Bible tradition (implying the Holy Spirit’s enabling role) while flagging the human-spirit dimension in the teaching note — an intentionally-preserved ambiguity, not an error to resolve definitively.
Savior of the world σωτὴρ τοῦ κόσμου sōtēr tou kosmou ”savior of the world”	Universal scope of Christ’s saving identity, confessed by Samaritans (4:42) — a group excluded from mainstream Jewish covenant expectation Savior of the world	Anticipates the universal scope of “God’s Love for the World” doctrine (cf. 3:16) — salvation is not ethnically restricted	Critical. MUST reuse baseline “zbawienie” root: render “Zbawiciel świata.” Escalate given the Universal Scope of the Gospel parallel flagged Critical in the Romans baseline.
harvest θερισμός therismos ”harvest”	Agricultural metaphor for the ingathering of believers through gospel proclamation harvest, fields ready for harvest	4:35-38 — mission urgency: “the fields are white for harvest”	Low-Medium. “Żniwo” standard.

Chapter 5 — Equality with God, Life-Giving Authority

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
equal with God ἴσον τῷ θεῷ ison tō theō ”equal to God”	Full ontological equality, not mere comparison or honorific closeness equal with God, making himself equal to God	Critical, the sharpest deity-of-Christ statement outside ch.1: the Jewish leaders correctly perceive (and John’s narrative affirms as true, not blasphemous overreach) that Jesus’s “Father” language claims full divine equality	Critical. Render “równy Bogu.” Escalate to human theologian review; teaching note must affirm the narrator’s validation of this claim (contra any reading that treats it as merely the leaders’ mistaken accusation).
resurrection of life / of judgment ἀνάστασις ζωῆς / ἀνάστασις κρίσεως anastasis zōēs / anastasis kriseōs ”resurrection of life” / “resurrection of judgment”	A future, bodily, general resurrection of all the dead, sorted into two ultimate destinies resurrection to life / resurrection to judgment	5:28-29 — pairs with the “realized” eternal-life theology (5:24, already possessed by believers) a future, bodily, final resurrection — both/and, not either/or	Critical. Reuse baseline “zmartwychwstanie” exactly for “resurrection”; render “zmartwychwstanie życia” / “zmartwychwstanie na sąd” (or “…potępienia”). Teaching note: hold together present (5:24) and future (5:28-29) dimensions of the resurrection/eternal-life doctrine — do not let one eclipse the other.
witness μαρτυρία martyria ”testimony”	See note at 3:11 witness, testimony	5:31-39 — a fourfold witness to Jesus’s identity: John the Baptist, the Father, Jesus’s own works, and the Scriptures	High. Reuse “świadectwo.”
honor τιμή / τιμάω timē / timaō ”honor”	Due recognition of worth and status honor	5:23 — “that all may honor the Son just as they honor the Father” — equal honor due to the Son, a direct implication of shared deity	High. “Czcić / oddawać cześć” — pair with worship-vocabulary at 4:20-24 for consistency.
works ἔργα erga ”works”	See note at 3:19-20; here specifically Jesus’s own divine works (healing, life-giving, judging) done in unity with the Father works	5:17-20,36 — Jesus’s works are evidence of, and identical in kind to, the Father’s works — a unity-of-action argument for the Unity of Father and Son doctrine	Medium-High. “Dzieła” standard; distinguish from human “uczynki” (deeds/works of the law, more Pauline) where the context is specifically Christ’s own divine activity.

Chapter 6 — Bread of Life, Spirit and Flesh

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
bread of life ἄρτος τῆς ζωῆς artos tēs zōēs ”bread of life”	The first of the seven “I Am” predicated statements (6:35,48); manna-fulfillment imagery (Exod 16) bread of life, true bread from heaven	Critical I AM saying: Christ himself, not merely his teaching or a ritual meal, is the sustaining source of eternal life, received by believing (6:35,47)	Critical. Render “chleb życia” (established Polish rendering). Escalate to human theologian review.
eat flesh / drink blood φάγητε τὴν σάρκα… πίητε τὸ αἷμα phagēte tēn sarka… piēte to haima ”eat the flesh… drink the blood”	Startling, deliberately offensive (to Jewish sensibility) figurative language for total, personal appropriation of Christ’s atoning death by faith eat my flesh / drink my blood	Critical and doctrinally contested: (a) Catholic tradition reads 6:51-58 with strong eucharistic resonance (anticipating the Lord’s Supper); (b) many Protestant traditions read it as a vivid metaphor for saving faith in Christ’s sacrificial death, pointed to explicitly by 6:63 (“the flesh is no help at all… the words I have spoken to you are spirit and life”)	Critical. Render literally “spożywać ciało… pić krew” (unavoidable, matches the text’s deliberate shock value) but MANDATORY teaching note flagging the sacramental/faith-appropriation interpretive tension — directly analogous to the baseline’s grace/merit-cooperation cautions. Escalate to human theologian review; do not resolve the debate unilaterally in the translation itself — preserve the ambiguity the text itself carries while ensuring the faith-appropriation dimension (6:35,47,63) is not lost.
Spirit gives life τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν to pneuma esti to zōopoioun ”the Spirit is the one making alive”	The Spirit, not physical flesh, is the life-giving agent the Spirit gives life	6:63 — resolves the “eat flesh” scandal: spiritual appropriation by faith, enabled by the Spirit, not literal cannibalistic consumption	Critical. Render “Duch daje życie.” MUST reuse baseline “Duch Święty” when personal divine agency is meant (here, arguably yes). Escalate to theologian review as it directly interprets the preceding Critical passage.
Holy One of God ὁ ἅγιος τοῦ θεοῦ ho hagios tou theou ”the Holy One of God”	A messianic/divine title (cf. Mark 1:24; Ps 16:10) Holy One of God	Peter’s confession (6:69) — an early titular recognition of Jesus’s unique holiness and divine identity	High. Render “Święty Boży” — reuse baseline “święty” root but note this is a Christological title, distinct from believers’ corporate “święci” designation (baseline Critical caution) — flag to avoid confusion between the two uses of the “święty” root.
draw ἑλκύσῃ (ἑλκύω) helkysē (helkyō) “to draw, drag”	Sovereign, effectual drawing (cf. 12:32) draw, draw near	6:44 — “No one can come to me unless the Father who sent me draws him” — divine initiative in salvation, conceptually parallel to baseline’s “election/wybranie” Critical caution against fatalistic readings	High. “Przyciągnąć/przywabić” — teaching note should connect to baseline election/calling cautions (avoid fatalistic “los/przeznaczenie” framing while affirming genuine divine initiative).

Chapter 7 — Living Water, the Spirit Not Yet Given

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
rivers of living water ποταμοὶ ὕδατος ζῶντος potamoi hydatos zōntos ”rivers of living water”	See ch.4 note; here explicitly interpreted by the narrator (7:39) as the Spirit, to be given after Jesus’s glorification rivers of living water	7:37-39 links the earlier living-water motif explicitly and for the first time to the Holy Spirit’s future outpouring, tied to Christ’s glorification (death/resurrection/ascension)	High. Reuse “woda żywa”; MUST reuse baseline “Duch Święty” for the explanatory gloss in 7:39. Teaching note connects directly to the Holy Spirit as Counselor doctrine — the Spirit’s full ministry is contingent on, and follows from, Christ’s glorification.
glorified ἐδοξάσθη (δοξάζω) edoxasthē (doxazō) “was glorified”	See note at 1:14 glorified	7:39 — “for the Spirit was not yet given, because Jesus was not yet glorified” — ties Pentecost causally to the cross/resurrection/ascension	High. Reuse “chwała/uwielbiony” verb form “uwielbiony” or “wsławiony” — flag consistency across chs.12,13,17.

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

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
light of the world τὸ φῶς τοῦ κόσμου to phōs tou kosmou ”the light of the world”	Second I AM predicated saying (8:12); see φῶς note at 1:4-9 I am the light of the world	Christ’s self-revelation as the singular source of divine illumination for all humanity, not one light among many	Critical. Render “Ja jestem światłość świata” or “Ja jestem światłem świata” (both attested; recommend “światłość” for the more solemn, established liturgical register). Escalate to theologian review as one of the seven I AM sayings.
truth will set you free ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς hē alētheia eleutherōsei hymas ”the truth will free you”	Genuine liberation from bondage to sin, not political/social freedom (which the hearers wrongly assume, 8:33) the truth will set you free	8:31-36 — true freedom is freedom from slavery to sin, granted by continuing in Christ’s word/truth	High. “Prawda was wyzwoli/uwolni” standard; teaching note distinguishes from purely socio-political liberation readings.
slave (to sin) δοῦλος (τῆς ἁμαρτίας) doulos (tēs hamartias) “slave, bondservant”	Total, inescapable bondage apart from liberation by the Son slave to sin, servant of sin	8:34 — establishes universal bondage to sin as the baseline human condition, resolved only by the Son’s liberating action (8:36)	Medium-High. “Niewolnik (grzechu)” standard; reuse baseline “grzech.”
absolute “I Am” ἐγὼ εἰμί (without predicate) egō eimi ”I am” (emphatic, no predicate nominative supplied)	Echoes the LXX rendering of God’s self-revelation to Moses (Exod 3:14, “ἐγώ εἰμι ὁ ὤν”) and Isaiah’s divine self-designations (LXX Isa 43:10-13) I am, I am he	Critical, the most direct of the seven-plus “I Am” self-identifications: 8:24, 8:28, and climactically 8:58 (“before Abraham was, I am”) — a direct claim to eternal, divine self-existence, provoking an attempted stoning for blasphemy	Critical. Render “Ja jestem” — the explicit pronoun “Ja” mirrors the Greek’s emphatic ἐγώ (unnecessary grammatically in both languages, present for emphasis). Established Polish Bible convention (Tysiąclecia) capitalizes for absolute divine self-declaration: “JA JESTEM.” Escalate every occurrence (8:24,28,58; 13:19; 18:5-8) to human theologian review as the doctrinal anchor of the “Seven I Am Statements” curriculum unit and the Deity/Pre-existence doctrine.
father the devil πατὴρ ὁ διάβολος patēr ho diabolos ”father, the devil”	Spiritual paternity, not biological — a metaphor for moral/spiritual origin and character your father the devil	8:44 — a stark contrast between spiritual children of Abraham/God (by faith) and spiritual children of the devil (by unbelief and murderous intent)	High. “Ojciec… diabeł” — flag pastoral sensitivity given historic misuse of this passage in anti-Jewish polemic; teaching note must clarify the target is unbelief/hostility to Christ, not ethnicity.

Chapter 9 — Works of God Displayed, the Light of the World Reused

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Polish Rendering Risk
works of God	τὰ ἔργα τοῦ θεοῦ	ta erga tou theou	”the works of God”	See ch.5 note on ἔργα	that the works of God might be displayed	9:3 — reframes suffering’s purpose: not always punitive, but an occasion for God’s works to be revealed through Christ	Medium. Reuse “dzieła Boże.”
light of the world	φῶς τοῦ κόσμου	phōs tou kosmou	”light of the world”	See ch.8 note	I am the light of the world	9:5 restates the ch.8 I AM saying immediately before the healing sign — light/blindness become both physical and spiritual metaphors throughout the chapter	Critical. Reuse “Ja jestem światłość świata” — see ch.8.
worship	προσκυνέω	proskyneō	”worship”	See ch.4 note	worshiped	9:38 — the healed man’s climactic response to Jesus, “he worshiped him” — recognition of full deity warranting worship	High. Reuse “czcić/kłaniać się” — flag alongside 20:28 as a worship-response-to-deity text.
No other new load-bearing terms in Chapter 9 beyond those noted; reuses “sign” (ch.3), “believe” (ch.3), “judgment/blind” wordplay building on “light/darkness” (chs.1,3,8).

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

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
good shepherd ὁ ποιμὴν ὁ καλός ho poimēn ho kalos ”the good/noble shepherd”	Third I AM predicated saying (10:11,14); draws on OT shepherd-imagery for God/Messiah (Ps 23; Ezek 34) I am the good shepherd	Critical I AM saying, tied directly to the Substitutionary Death doctrine: the Good Shepherd’s defining mark is that he “lays down his life for the sheep” (10:11,15)	Critical. Render “Ja jestem dobrym pasterzem.” Escalate to theologian review.
lay down (one’s) life τίθησιν τὴν ψυχήν tithēsin tēn psychēn ”lays down the soul/life”	A deliberate, voluntary, substitutionary self-giving unto death — “for” (ὑπέρ) the sheep lay down one’s life, give one’s life	Critical, the clearest substitutionary-death vocabulary before the Passion narrative itself: voluntary, purposeful, on-behalf-of death	Critical. Render “oddać życie” (established idiom). Escalate to human theologian review; connect explicitly to the Substitutionary Death and Resurrection doctrine unit.
I and the Father are one ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν egō kai ho patēr hen esmen ”I and the Father, one, we are”	ἕν (neuter “one thing/one”) — unity of essence/nature, not merely unity of purpose or will alone (though that is included) I and the Father are one	Critical, the doctrinal anchor of the “Unity of the Father and the Son” curriculum unit (10:30); provokes an attempted stoning for blasphemy (10:31-33), confirming the Jewish hearers understood it as a deity claim	Critical. Render “Ja i Ojciec jedno jesteśmy.” Escalate to human theologian review; teaching note must hold together relational distinction (two persons, “I” and “the Father”) with essential unity (“one”), avoiding both subordinationist dilution and modalist collapse.
consecrated / sanctified ἡγίασεν (ἁγιάζω) hēgiasen (hagiazō) “set apart, consecrated”	See baseline “uświęcenie” note consecrated, sanctified, set apart	10:36 — the Father “consecrated and sent” the Son into the world, grounding Jesus’s divine-sonship claim in his unique commissioning	High. Render “poświęcił.” Distinguish this Christological use (the Father consecrating the Son for mission) from the baseline’s believer-sanctification doctrine (uświęcenie) — related root, different referent; flag for glossary cross-reference.
one flock, one shepherd μία ποίμνη, εἷς ποιμήν mia poimnē, heis poimēn ”one flock, one shepherd”	Unity of the redeemed people of God, transcending Jew/Gentile boundaries (10:16) one flock, one shepherd	Anticipates the unity-of-Jews-and-Gentiles theme prominent in the Romans baseline (11:17-24) — the same shepherd gathers “other sheep” beyond the immediate fold	Medium-High. “Jedna trzoda, jeden pasterz” standard; note the thematic (not lexical) parallel to Romans’ Jew-Gentile unity doctrine for cross-curriculum consistency.

Chapter 11 — Resurrection and the Life, Substitutionary Foreshadowing

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
resurrection and the life ἡ ἀνάστασις καὶ ἡ ζωή hē anastasis kai hē zōē ”the resurrection and the life”	Fourth/fifth I AM predicated saying (11:25) — combines the resurrection hope (future) with the life-giving reality already present in Christ I am the resurrection and the life	Critical I AM saying, directly fusing the Resurrection and Eternal Life doctrines: Christ does not merely predict or grant resurrection — he is the resurrection, its very source and embodiment	Critical. Reuse baseline “zmartwychwstanie” exactly for the first term; render “Ja jestem zmartwychwstaniem i życiem.” Escalate to human theologian review — this is one of the seven I AM sayings and directly ties to the Substitutionary Death/Resurrection doctrine unit.
glory of God δόξα τοῦ θεοῦ doxa tou theou ”glory of God”	See note at 1:14; here specifically the purpose of the Lazarus sign (11:4,40) the glory of God	The raising of Lazarus exists to display God’s glory and confirm the disciples’/Martha’s/onlookers’ faith — the last and greatest of the seven signs, foreshadowing Christ’s own resurrection	High. Reuse “chwała Boża.”
it is better that one man die συμφέρει … ἵνα εἷς ἄνθρωπος ἀποθάνῃ sympherei… hina heis anthrōpos apothanē ”it is expedient that one man die”	Caiaphas’s pragmatic political calculation (11:50), which John’s narration (11:51-52) reinterprets prophetically as unwitting substitutionary-atonement language (“not for that nation only, but to gather into one the children of God who are scattered abroad”) it is better/expedient that one man die for the people	Critical irony: the high priest’s cynical political reasoning becomes, in John’s narrative hand, an unintended prophecy of Christ’s substitutionary death for “the scattered children of God”	Critical. Render “lepiej, aby jeden człowiek umarł za naród.” Escalate to human theologian review; teaching note must draw out the deliberate Johannine irony and its substitutionary-atonement significance.

Chapter 12 — The Hour of Glorification, the Grain of Wheat

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
the hour has come ἐλήλυθεν ἡ ὥρα elēlythen hē hōra ”the hour has come”	See “hour” note at ch.2 the hour has come	12:23 — the long-anticipated “hour” (2:4; 7:30; 8:20) finally arrives, marking the narrative’s structural turn from public ministry to the Passion	High. Reuse “godzina.”
grain of wheat ὁ κόκκος τοῦ σίτου ho kokkos tou sitou ”the grain/kernel of wheat”	Agricultural metaphor: a single seed must die (be buried) to produce a fruitful harvest a grain of wheat	12:24 — a parabolic statement of the necessity and fruitfulness of Christ’s substitutionary death, extended as a discipleship principle (12:25-26)	Medium-High. “Ziarno pszenicy” standard.
lifted up ὑψωθῶ (ὑψόω) hypsōthō (hypsoō) “be lifted up/exalted”	See note at 3:14 lifted up	12:32-34 restates and clarifies the 3:14/8:28 lifted-up motif explicitly as death by crucifixion (“this he said to show by what kind of death he was to die,” 12:33)	Critical. Reuse “wywyższony” — see 3:14 note; escalate to theologian review, as this passage explicitly resolves the double-meaning left ambiguous earlier.
ruler of this world ὁ ἄρχων τοῦ κόσμου τούτου ho archōn tou kosmou toutou ”the ruler of this world”	Satan’s derivative, temporary authority over the fallen world-system (cf. 14:30; 16:11) ruler of this world, prince of this world	12:31 — Christ’s death is simultaneously the judgment and the decisive defeat of this usurping ruler	High. “Władca tego świata” standard; ties to the negative sense of κόσμος (see 1:10, 3:16 disambiguation note).

Chapter 13 — The New Commandment, Foot-Washing, Betrayal Foretold

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
new commandment ἐντολὴ καινή entolē kainē ”new commandment”	καινή = new in kind/quality (not merely νέα, new in time) new commandment	13:34 — “love one another as I have loved you” — the defining ethical mark of discipleship, grounded explicitly in Christ’s own self-giving love	High. “Nowe przykazanie” standard; flag the “kainē” (qualitatively new) nuance in a teaching note.
love one another ἀγαπᾶτε ἀλλήλους agapate allēlous ”love one another”	ἀγαπάω — see note at 3:16; here a command extended to the community love one another	Establishes the “new commandment” as the visible sign of discipleship (13:35) — reused and expanded in ch.15	Critical (inherits ἀγαπάω weight). “Miłujcie się wzajemnie” standard.
wash feet νίπτω τοὺς πόδας niptō tous podas ”wash the feet”	A menial, servile task, reserved for the lowest household servant wash feet	13:1-17 — Christ’s self-humiliating act models the servant-love his followers must emulate; enacted parable of the incarnation/cross pattern (self-giving descent)	Medium-High. “Umywać nogi” standard.
betray παραδίδωμι paradidōmi ”hand over, betray, deliver up”	Ranges from neutral “hand over/deliver” to the specifically treacherous “betray” betray, hand over, deliver up	13:2,21 — Judas’s betrayal is narrated with the same verb used of the Father’s “handing over” the Son and Judas “handing over” Jesus — a deliberate ironic echo	Medium-High. “Wydać” standard; flag the ironic verbal echo across betrayal/divine-purpose usages for teaching notes (cf. Rom 8:32’s use of the same Greek root, already present conceptually in the Romans baseline).

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

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
the way, the truth, and the life ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή hē hodos kai hē alētheia kai hē zōē ”the way and the truth and the life”	Sixth I AM predicated saying (14:6) — a threefold, mutually-interpreting self-designation I am the way, the truth, and the life	Critical I AM saying: Christ is not one path among many to God but the exclusive means, the definitive revelation of reality, and the source of life — “no one comes to the Father except through me”	Critical. Render “Ja jestem droga i prawda, i życie.” Escalate to human theologian review; teaching note must preserve the exclusivity claim (“no one comes to the Father except through me”) against any pluralistic softening.
Father’s house, rooms ἐν τῇ οἰκίᾳ τοῦ πατρός μου, μοναί en tē oikia tou patros mou, monai ”in my Father’s house, dwelling-places”	μοναί = abiding places, rooms (not “mansions,” a KJV-era overtranslation) my Father’s house, many rooms/dwelling places	14:2-3 — assures the disciples of prepared, permanent dwelling with the Father, secured by Christ’s departure-and-return	Medium. “Dom Ojca mego… mieszkania” standard (avoid “pałace/mansions,” an over-literal or overly grand rendering not supported by μονή’s actual sense of “abiding place”).
Counselor / Advocate / Helper παράκλητος paraklētos ”one called alongside (to help/advocate/comfort)“	Legal-advocate sense (one who pleads a case), pastoral-comforter sense, and teaching-empowering sense are all present across chs.14-16; broader than any single English or Polish equivalent Counselor, Comforter, Advocate, Helper, Paraclete	Critical, the doctrinal anchor for the “Holy Spirit as Counselor” curriculum unit. Introduced as “another Counselor” (ἄλλον παράκλητον, 14:16) — “another of the same kind,” implying Jesus himself has been the first Paraclete, and the Spirit continues his ministry in a new mode	Critical. MUST use the established Polish Bible rendering “Pocieszyciel” (shared across Catholic and Protestant traditions) for consistency with the wider Polish Bible-reading tradition; HOWEVER, this narrows the semantic range to “comforter” alone, losing the legal-advocate and teaching/empowering senses present in the Greek. Mandatory teaching note in every occurrence (14:16,26; 15:26; 16:7) supplying the fuller “advocate/helper/one who comes alongside” range. Escalate every occurrence to human theologian review. This is a NEW Critical-risk term not present in the Romans baseline, added here.
another (Counselor) ἄλλον allon ”another (of the same kind)“	Greek distinguishes ἄλλος (another of the same kind) from ἕτερος (another of a different kind) — the Spirit continues Christ’s own ministry-kind, not a lesser substitute another Counselor	14:16 — implies continuity of ministry-kind between the Son and the Spirit, reinforcing (without collapsing) their distinct personhood	High. “Innego (Pocieszyciela)” — Polish “inny” does not distinguish ἄλλος/ἕτερος; supply the nuance in a teaching note.
Spirit of truth τὸ πνεῦμα τῆς ἀληθείας to pneuma tēs alētheias ”the Spirit of truth”	The Spirit’s defining ministry-characteristic: leading into, testifying to, and embodying truth (cf. 15:26; 16:13) Spirit of truth	Ties the Spirit’s Counselor-ministry directly to the book’s dominant “truth” theme (see 1:14; 8:32; 14:6)	High. MUST reuse baseline “Duch Święty” as the base term; render “Duch Prawdy” for this specific title. Reuse consistently at 14:17; 15:26; 16:13.
peace εἰρήνη eirēnē ”peace”	See baseline note peace, my peace	14:27 — “Peace I leave with you… not as the world gives” — a peace grounded in Christ’s finished work and abiding presence, not circumstantial calm	Medium. MUST reuse baseline “pokój” exactly. Teaching note: reinforce the baseline’s caution against reducing “pokój” to mere psychological tranquility.

Chapter 15 — The True Vine, Abiding, Chosen

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
the true vine ἡ ἄμπελος ἡ ἀληθινή hē ampelos hē alēthinē ”the true vine”	Seventh I AM predicated saying (15:1,5); draws on OT vine-imagery for Israel (Ps 80; Isa 5; Jer 2), now fulfilled and relocated in Christ I am the true vine	Critical I AM saying: Christ himself, not the nation or the Temple, is now the locus of covenant life; believers are “branches” who bear fruit only by abiding in him	Critical. Render “Ja jestem prawdziwym krzewem winnym” (established Polish Bible idiom — “krzew winny” for “vine,” not the more literal but less standard “winorośl” for the plant-as-such). Escalate to theologian review.
abide μένω menō ”remain, stay, abide, dwell”	John’s key term for continuing, vital, life-sustaining union with Christ — one of his most frequent verbs (40x) abide, remain, stay	15:4-10 — fruitfulness is entirely contingent on abiding union with Christ (“apart from me you can do nothing,” 15:5)	High. Render “trwać” (established Polish Bible rendering, e.g., “Wytrwajcie we Mnie”). Flag as a major recurring structural term across chs.6 (bread, “abides in me”), 8 (word abiding), 14 (Spirit abiding), 15 (vine abiding) — track for cross-chapter consistency.
fruit καρπός karpos ”fruit”	The visible outcome/product of a vital, living connection fruit, bear fruit	15:2,4-5,8,16 — fruitfulness is the intended, expected outcome of abiding, not an optional extra	Medium. “Owoc/przynosić owoc” standard.
friend, not servant φίλους, οὐ δούλους philous, ou doulous ”friends, not slaves”	φίλος = one granted intimate access and shared knowledge (contrast δοῦλος, a slave who merely obeys without understanding) I have called you friends, not servants	15:15 — a relational upgrade: disciples are drawn into intimate knowledge of the Father’s purposes, not kept as uninformed servants	Medium-High. “Przyjaciele, a nie słudzy/niewolnicy” standard.
chosen ἐξελεξάμην (ἐκλέγομαι) exelexamēn (eklegomai) “chose, selected”	See baseline note (“wybranie”) I chose you, I have chosen you	15:16,19 — grounds discipleship and mission in Christ’s own sovereign, prior choice, not human self-selection	High. MUST reuse baseline “wybranie” root: render “wybrałem was.” Teaching note: avoid fatalistic “los/przeznaczenie” framing per baseline caution.
the world hates you ὁ κόσμος ὑμᾶς μισεῖ ho kosmos hymas misei ”the world hates you”	See κόσμος note at 3:16 — here the negative sense predominates the world hates you	15:18-19 — the world’s hostility to Christ is transferred onto his followers, who “are not of the world”	High. Reuse “świat”; flag negative-sense usage here alongside the earlier positive-sense usage at 3:16, per the disambiguation risk noted there.

Chapter 16 — The Counselor’s Ministry, Conviction, Sorrow to Joy

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Polish Rendering Risk
Counselor / Spirit of truth	παράκλητος / πνεῦμα τῆς ἀληθείας	paraklētos / pneuma tēs alētheias	See ch.14 notes	Counselor, Spirit of truth	16:7-15 — the fullest single description of the Spirit’s post-ascension ministry: convicting the world, guiding disciples into all truth, glorifying Christ	Critical. Reuse “Pocieszyciel” / “Duch Prawdy” exactly as established in ch.14.
convict concerning sin, righteousness, and judgment	ἐλέγξει … περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως	elegxei… peri hamartias kai peri dikaiosynēs kai peri kriseōs	”will convict/expose… concerning sin and concerning righteousness and concerning judgment”	ἐλέγχω — see note at 3:20; here the Spirit’s threefold convicting ministry, most plausibly concerning: the world’s sin (unbelief), Christ’s vindicated righteousness, and Satan’s judgment/defeat	convict the world of sin, righteousness, and judgment	Critical — a notoriously difficult passage combining three baseline-Critical terms (sin/grzech, righteousness/sprawiedliwość, judgment/sąd) in a distinctively Johannine configuration	Critical. MUST reuse baseline “grzech” and “sprawiedliwość” exactly for the respective nouns; render “sąd” for κρίσις (consistent with 3:19). MANDATORY teaching note distinguishing this Johannine sense of “sprawiedliwość” (Christ’s vindicated righteousness, demonstrated by his return to the Father) from the Pauline forensic-justification sense already Critical in the Romans baseline — same Polish word, different but complementary referent; do not allow readers to import the Romans 3-5 imputation framework directly onto this verse without the distinguishing note. Escalate to human theologian review.
sorrow turned to joy	ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται	hē lypē hymōn eis charan genēsetai	”your sorrow will become joy”	Childbirth metaphor (16:20-22) — real grief transformed, not erased, into a joy no one can take away	your sorrow will turn into joy	Anticipates the disciples’ resurrection-joy, grounding present suffering in guaranteed future consolation	Medium. “Smutek… w radość” standard.
overcome the world	νενίκηκα τὸν κόσμον	nenikēka ton kosmon	”I have conquered/overcome the world”	νικάω — decisive, completed victory (perfect tense)	I have overcome the world	16:33 — the climactic assurance closing the Farewell Discourse: Christ’s victory over the hostile world-system (see κόσμος negative sense) is already accomplished, grounding disciples’ courage amid tribulation	High. “Zwyciężyłem świat” — perfect-tense force (“already accomplished”) should be preserved, not softened to a future promise.

Chapter 17 — The High Priestly Prayer: Glory, Sanctification, Oneness

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
glorify δόξασόν (δοξάζω) doxason (doxazō) “glorify”	See notes at 1:14, 7:39, 12:23 glorify me, glorify your Son	17:1,5 — Jesus prays for the glory he shared with the Father “before the world existed” (17:5) to be restored/manifested through the cross — an explicit pre-existence claim	Critical. Reuse “chwała/uwielbić” — escalate to theologian review; the “before the world existed” clause is a direct Pre-existence-of-Christ doctrinal statement.
before the world existed πρὸ τοῦ τὸν κόσμον εἶναι pro tou ton kosmon einai ”before the world was/existed”	Explicit pre-cosmic temporal marker before the world existed, before the world began	Critical, one of the most explicit pre-existence statements in the book, directly complementing John 1:1’s “was in the beginning”	Critical. Render “zanim świat zaistniał” / “przed powstaniem świata.” Escalate to human theologian review; pair teaching note directly with John 1:1’s ἦν.
sanctify ἁγίασον (ἁγιάζω) hagiason (hagiazō) “sanctify, consecrate”	See ch.10 note sanctify them, sanctify myself	17:17,19 — Jesus prays for the disciples’ consecration “in truth,” grounded in his own self-consecration for their sake	High. Render “poświęć” (verb) — for cross-consistency with baseline “uświęcenie” noun, add teaching note explicitly linking this Johannine verb-usage to the same underlying sanctification doctrine already Critical/High-risk in the Romans baseline; do not treat as an unrelated new doctrine.
that they may be one ἵνα ὦσιν ἕν hina ōsin hen ”that they may be one”	See ἕν note at 10:30 — extended here from the Father-Son unity to the unity of believers, itself grounded in and patterned after that divine unity that they may be one, just as we are one	Critical, extends the Unity of Father and Son doctrine into ecclesiology: believers’ unity is to reflect, and is grounded in, the prior ontological unity of Father and Son (17:11,21-23)	Critical. Render “aby byli jedno.” Escalate to theologian review; teaching note must maintain the analogy’s direction (divine unity as the ground/pattern for believers’ unity), avoiding a flattening that treats the two unities as identical in kind.

Chapter 18 — The Arrest, “I Am He,” Pilate’s “What Is Truth?”

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
I am he ἐγώ εἰμι egō eimi ”I am” (absolute, unpredicated)	See ch.8 note I am he	18:5-8 — at his arrest, Jesus’s self-identification with the same divine-echo formula as 8:58 causes the arresting party to fall back — a deliberate narrative signal of hidden theophanic power even in the moment of apparent powerlessness	Critical. Render “Ja jestem,” consistent with ch.8 treatment. Escalate to human theologian review.
kingdom not of this world ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου hē basileia hē emē ouk estin ek tou kosmou toutou ”my kingdom is not of/from this world”	See baseline note “królestwo Boże” my kingdom is not of this world	18:36 — clarifies before Pilate that Christ’s kingship is real but not a rival political/territorial claim against Rome	Medium. MUST reuse baseline “królestwo” root. Teaching note: distinguishes a genuine, universal kingship from the political threat Pilate assumes.
what is truth? τί ἐστιν ἀλήθεια; ti estin alētheia ”what is truth?”	Pilate’s dismissive/skeptical rhetorical question, ironically posed to the one who has just claimed, “I am… the truth” (14:6) and “for this I have come into the world, to bear witness to the truth” (18:37) what is truth?	The narrative irony: truth incarnate stands before the very judge who denies truth’s knowability	High. “Co jest prawda?” standard; reuse “prawda” — flag the deliberate dramatic irony for teaching notes.

Chapter 19 — Crucifixion, “It Is Finished,” the Pierced Lamb

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
crucify σταυρόω stauroō ”to crucify”	The specific Roman execution method crucify	The historical, physical means of Christ’s substitutionary death, repeatedly emphasized (19:6,15-20,23,41)	High. Render “ukrzyżować” (established, unambiguous).
King of the Jews ὁ βασιλεὺς τῶν Ἰουδαίων ho basileus tōn Ioudaiōn ”the King of the Jews”	The trilingual inscription (19:19-22) — intended as mockery, functions in John’s irony as an unwitting proclamation of truth King of the Jews	Ironic royal enthronement: the cross itself becomes, in John’s paradoxical theology, Christ’s coronation	Medium-High. “Król żydowski” standard; teaching note on the irony.
it is finished τετέλεσται (τελέω, perfect) tetelestai ”it has been accomplished/completed” (perfect tense)	Denotes a completed action with a permanent result — not merely “the end” but “mission accomplished” it is finished, it is accomplished	Critical, Christ’s final word from the cross: the redemptive mission is fully and finally accomplished, requiring no further completion	Critical. Render “Wykonało się!” (established Polish Bible rendering, correctly conveying the perfect-tense completed-accomplishment sense, not merely “koniec,” which would wrongly suggest simple cessation). Escalate to human theologian review.
Scripture fulfilled ἵνα ἡ γραφὴ πληρωθῇ (πληρόω) hina hē graphē plērōthē (plēroō) “that the Scripture might be fulfilled”	Repeated formula (19:24,28,36-37) tying the crucifixion narrative’s details to specific OT prophecy that the Scripture might be fulfilled	Ties the Passion’s every detail to divine sovereign design, foretold long in advance	High. “Aby się wypełniło Pismo” standard; reuse conceptually from baseline “fulfillment_of_prophecy”/“proroctwo” doctrine.
pierced ἐκκεντήσω / ἐξεκέντησαν (ἐκκεντέω) ekkentēsō / exekentēsan ”pierced, stabbed through”	Fulfillment of Zechariah 12:10 (19:37) and the unbroken-bones Passover-lamb typology (19:36, Exod 12:46) pierced	Confirms Christ’s death fulfills both Passover-lamb typology (cf. 1:29) and messianic prophecy of a pierced, mourned-for figure	Medium-High. “Przebity/przebili” standard; teaching note ties back to 1:29’s “Baranek Boży.”

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

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
resurrection (narrated event; cf. ἀνάστασις at 11:25; 5:29) anastasis ”rising up”	See baseline note resurrection	The full historical narration of the bodily, once-for-all resurrection (20:1-18) — the climactic fulfillment of every earlier resurrection-of-life saying	Critical. MUST reuse baseline “zmartwychwstanie” exactly.
My Lord and my God ὁ κύριός μου καὶ ὁ θεός μου ho kyrios mou kai ho theos mou ”my Lord and my God”	Thomas’s climactic confession (20:28) — deliberate, direct address (not a mere exclamation of surprise), employing both baseline-Critical terms κύριος/Pan and θεός/Bóg together for the first and only time in the book applied to Jesus My Lord and my God!	Critical, arguably the single clearest, most direct confession of Christ’s full deity in the entire Gospel, deliberately positioned just before the book’s purpose statement (20:30-31)	Critical. MUST reuse baseline “Pan” and “Bóg” exactly: render “Pan mój i Bóg mój!” Escalate to human theologian review; mandatory teaching note that this is a deliberate confession/worshipful address to Jesus, not merely a startled exclamation (“mój Boże!” as a figure of speech), directly parallel to the baseline’s insistence on exclusive, supreme lordship (κύριος doctrine) and full deity (θεός doctrine).
peace be with you εἰρήνη ὑμῖν eirēnē hymin ”peace to you”	See baseline “pokój” note peace be with you	20:19,21,26 — the resurrected Christ’s repeated greeting, embodying the very peace-with-God secured by his death and resurrection	Medium. MUST reuse baseline “pokój.” Render “Pokój wam!” (established liturgical/Bible form).
receive the Holy Spirit λάβετε πνεῦμα ἅγιον labete pneuma hagion ”receive Holy Spirit”	See baseline “Duch Święty” note; λάβετε from λαμβάνω, see note at 1:12/3:11 receive the Holy Spirit	20:22 — a proleptic bestowal anticipating Pentecost, commissioning the disciples for the forgiveness-proclaiming mission that follows	Critical. MUST reuse baseline “Duch Święty” exactly.
forgive sins ἀφῇ…τὰς ἁμαρτίας (ἀφίημι) aphē… tas hamartias ”forgive… the sins”	See baseline “grzech” note forgive sins	20:23 — commissions the disciples/church with an authoritative forgiveness-proclaiming ministry, grounded in Christ’s finished work, not an independent sacerdotal power	High. Reuse “grzech”; render “odpuszczenie grzechów” (established Polish Bible/liturgical idiom). Teaching note: this proclaims/applies Christ’s own forgiveness, not an autonomous human power to forgive — relevant given Polish Catholic sacramental confession practice; parallel caution to baseline’s grace/merit distinctions.
purpose statement — believe and have life ταῦτα δὲ γέγραπται ἵνα πιστεύ[σ]ητε … καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ tauta de gegraptai hina pisteusēte… kai hina pisteuontes zōēn echēte en tō onomati autou ”these things have been written so that you may believe… and that believing you may have life in his name”	The book’s own explicit purpose statement (20:30-31), tying together believe (πιστεύω), life (ζωή), and name (ὄνομα) — all previously treated terms that you may believe… and have life in his name	Critical, the single most important verse for the “Eternal Life through Faith in Christ” doctrine: John states his own compositional purpose in exactly these terms — belief in Christ’s identity as the means, life in his name as the result	Critical. All constituent terms MUST reuse their established renderings (“wierzyć,” “życie,” “imię”). Escalate to human theologian review as the Gospel’s programmatic thesis-statement verse, functionally equivalent in weight to the baseline’s flagged consistency-requirement for Romans 1:16-17 and 10:9-10 — recommend the same “verbatim consistency across all documents” rule be applied to John 20:31 in this Language Package.

Chapter 21 — Feed My Sheep, Agapē and Philia, Following Christ

Terms	Variants	Contextual Theological Meaning	Polish Rendering Risk
love (ἀγαπάω vs φιλέω) ἀγαπᾷς με / φιλῶ σε agapas me / philō se ”do you love [ἀγαπάω] me? / I love [φιλέω] you”	Jesus’s threefold questioning of Peter (21:15-17) alternates between ἀγαπάω (self-giving, willed love — same root as 3:16) and φιλέω (affectionate, personal fondness); scholars debate whether the alternation is theologically significant or merely stylistic variation do you love me? / I love you	Whether or not the alternation carries a rebuke-and-restoration nuance (Peter, after his denial, may be unable to claim the fuller ἀγαπάω-word), the exchange restores Peter to pastoral commission despite his prior threefold denial	High. Polish, like English, generally uses a single verb “kochać/miłować” for both, losing the Greek distinction entirely. MANDATORY teaching note explaining the two underlying Greek verbs and the scholarly debate over their significance — this is a genuine translation loss requiring supplementary explanation rather than a lexical solution. Recommend “miłować” for ἀγαπάω instances and “kochać” for φιλέω instances as a partial, imperfect distinction-preserving device, flagged for native-speaker/theologian review.
feed / tend my sheep βόσκε / ποίμαινε τὰ πρόβατά μου boske / poimaine ta probata mou ”feed / shepherd my sheep”	βόσκω = feed (provide nourishment); ποιμαίνω = shepherd/tend (broader pastoral oversight) — both verbs used across the threefold commission (21:15-17), echoing the ch.10 Good Shepherd imagery now delegated to Peter feed my lambs, tend my sheep, shepherd my sheep	Commissions Peter (and by extension, church leadership) to continue the Good-Shepherd pattern of ch.10 in a derivative, under-shepherd role	Medium-High. “Paś owce/baranki moje” standard; note the βόσκω/ποιμαίνω variation is a stylistic doublet reinforcing the same pastoral-care commission, not requiring two distinct Polish verbs.
follow me ἀκολούθει μοι akolouthei moi ”follow me”	Discipleship-language used throughout the Gospels; here specifically foretelling Peter’s own future martyrdom (21:18-19) follow me	Peter’s discipleship will culminate, like his Lord’s, in a death that “glorifies God” (21:19) — extending the glorification-through-death paradox (see chs.12-17) to a disciple’s own life	Medium. “Chodź/pójdź za Mną” standard; flag conceptual link to the glorification-through-death paradox established earlier in the book.

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End of semantic analysis. All terms catalogued here feed directly into analysis/08_core_glossary.md for Phase 1 Step 1 completion and subsequent Phase 2 translation-memory extension.