Semantic Analysis — Gospel of John

Original Koine Greek → Ukrainian, Full-Book Coverage (Chapters 1–21)

Core passage (verse-by-verse treatment): John 3:1–21 Full-book chapter-by-chapter coverage: Chapters 1–21, including John 3:22–36 as a supplement to the core passage

Methodology Note

Every load-bearing term is analyzed with seven fields: Original word (Koine Greek), Transliteration, Literal meaning, Semantic range, English variants (as rendered across major English versions), Contextual theological meaning (as used in this specific occurrence/doctrine), and Ukrainian rendering risk (destination-language considerations).

Where a term already carries an established rendering in the baseline Romans/Galatians translation_memory.json, that exact Ukrainian rendering is reused and flagged [BASELINE]. Newly introduced terms for John are flagged [NEW] and cross-referenced to 08_core_glossary.md. Chapters that introduce no new load-bearing vocabulary beyond terms already treated are noted explicitly, per PRD full-coverage mandate — no chapter is silently skipped.

Ohienko (Переклад Огієнка, 1962) phrasing is cited as the anchor for Scripture-register renderings throughout, consistent with the baseline’s established convention.

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

John 3:1

“Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.”

• Νικόδημος (Nikodēmos) — literal: “victory of the people.” Semantic range: proper name only. English variants: Nicodemus. Contextual meaning: a named, historically specific individual — a member of the Sanhedrin, not an anonymous “seeker” type. Ukrainian rendering: Никодим (established Ohienko form). Risk: Low — stable proper name.
• Φαρισαῖος (Pharisaios) — literal: “separated one.” Semantic range: a member of the Pharisaic party, known for rigorous Torah observance and oral tradition. English variants: Pharisee. Contextual meaning: situates Nicodemus within the religious establishment that will increasingly oppose Jesus. Ukrainian rendering: фарисей [NEW, transliterated loanword, well established in Ukrainian Bible tradition]. Risk: Low.
• ἄρχων τῶν Ἰουδαίων (archōn tōn Ioudaiōn) — literal: “ruler of the Judeans/Jews.” Semantic range: a member of the ruling council (Sanhedrin). English variants: “a ruler of the Jews,” “a Jewish leader.” Contextual meaning: Nicodemus holds religious-political authority, making his private, night-time approach to Jesus significant. Ukrainian rendering: начальник юдейський / один із керівників юдеїв. Risk: High — see Ἰουδαῖοι note below; must read as a historical-social descriptor of Sanhedrin membership, not a blanket ethnic label, given the doctrine registry’s existing Unity of Jews and Gentiles caution and Ukraine’s history of antisemitic violence.
• Ἰουδαῖοι (Ioudaioi) — literal: “Judeans.” Semantic range in John: ranges from neutral ethnic-geographic descriptor to (especially in John 5, 7–9, 18–19) a narrower polemical reference to the hostile Jerusalem religious authorities. English variants: “the Jews,” “the Jewish leaders,” “the Judeans.” Contextual meaning here: religious-political establishment. Ukrainian rendering: юдеї [BASELINE — reused exactly from Galatians TM entry jews]. Risk: Critical — John’s Gospel uses this term over 70 times with a wider polemical range than Galatians’ single occurrence; every occurrence must be evaluated in its narrower context (ethnic Israel generally vs. hostile authorities specifically) to avoid a rendering that reads as blanket ethnic condemnation. Human theologian review mandatory throughout John, extending the baseline’s existing caution.

John 3:2

“This man came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.’”

• νυκτός (nyktos) — literal: “of night.” Semantic range: literal darkness/secrecy; in John’s dualistic light/darkness theology (cf. 3:19–21; 13:30), also thematically loaded. English variants: “by night,” “at night.” Contextual meaning: Nicodemus’s caution/fear contrasts with the “light” theme that closes this very passage. Ukrainian rendering: вночі. Risk: Medium — the thematic echo with vv.19-21’s light/darkness contrast must not be lost in exposition even though the word itself is plain.
• Ῥαββί (Rabbi) — literal: “my great one/my master.” Semantic range: honorific address to a teacher of the Law. English variants: Rabbi, Teacher, Master. Contextual meaning: respectful but incomplete christological confession — Nicodemus recognizes teaching authority but not yet full identity. Ukrainian rendering: Равві (transliterated, as in Ohienko) or explanatory Учителю. Risk: Low — established transliterated form.
• διδάσκαλος ἀπὸ θεοῦ ἐληλυθώς (didaskalos apo theou elēlythōs) — literal: “a teacher having come from God.” Semantic range: divine commissioning of a teacher/prophet. Contextual meaning: an initial, partial recognition that anticipates the fuller pre-existence/incarnation claim of John 1:1, 14 and 3:13. Ukrainian rendering: учитель, що прийшов від Бога. Risk: Medium — must not be read as merely “a good teacher,” a common minimalizing move; context must keep open the door to the fuller claim the passage builds toward.
• σημεῖα (sēmeia) — literal: “signs.” Semantic range: John’s distinctive term for Jesus’s miracles, chosen over the Synoptics’ more common δυνάμεις (“works of power”) — always pointing beyond the act itself to reveal identity/glory. English variants: signs, miracles, miraculous signs. Contextual meaning: evidentiary basis for Nicodemus’s approach. Ukrainian rendering: знамення [NEW — see glossary]. Risk: Medium — Ukrainian’s other options (чудо = “wonder/miracle,” which foregrounds the spectacular) must not replace знамення, which better preserves John’s pointer/revelatory sense; чудо is acceptable only as a loose explanatory gloss.

John 3:3

“Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’”

• ἀμὴν ἀμὴν λέγω σοι (amēn amēn legō soi) — literal: “amen amen I say to you.” Semantic range: a solemn formula of emphatic certainty, unique to John’s Gospel (25 occurrences, always doubled, unlike the Synoptics’ single ἀμήν). English variants: “Truly, truly,” “Verily, verily,” “I tell you the truth.” Contextual meaning: marks an authoritative, weighty pronouncement. Ukrainian rendering: Істинно, істинно кажу тобі (established Ohienko phrasing). Risk: Medium — істинно here functions adverbially (“truly”) rather than as the noun істина (truth); must not be confused as a doctrinal use of “truth” language, simply the solemn formula.
• γεννηθῇ ἄνωθεν (gennēthē anōthen) — literal: “be born from above / be born again.” Semantic range: ἄνωθεν carries a deliberate double meaning in Koine Greek — “from above” (spatially/spiritually, divine origin) and “again/anew” (temporally, a second time) — the engine of Nicodemus’s literalistic misunderstanding in v.4. English variants: “born again” (majority), “born from above” (NRSV et al.), “born anew.” Contextual meaning: the doctrinal core of the New Birth — a regeneration originating in and from God, not a repeated biological process. Ukrainian rendering: народитися згори [NEW — see glossary; establishes the doctrine name “нове народження” / “відродження”]. Risk: Critical — the Ohienko rendering згори (“from above”) correctly carries the spatial/divine-origin sense that Jesus intends, but this necessarily loses the “again” sense that drives Nicodemus’s confused reply in v.4 (“can a man enter his mother’s womb a second time?”). The wordplay itself cannot be reproduced in Ukrainian by a single word; exposition MUST explicitly supply both senses so the reader understands why Nicodemus misunderstands. This is a structural translation-loss risk requiring explicit teaching-text compensation, not merely a lexical choice.
• βασιλεία τοῦ θεοῦ (basileia tou theou) — Ukrainian: Царство Боже [BASELINE — reused exactly]. Risk: High, inherited from baseline — must be distinguished from the loaded historical resonance of “царство” with imperial/Russian-imperial rule; here doubly important since this is the doctrinal gateway concept for the entire chapter’s New Birth teaching.
• ἰδεῖν (idein) — literal: “to see.” Semantic range: physical sight; also, as frequently in John, perceptive/spiritual understanding (cf. 1:14, 18; 3:36). Contextual meaning: New birth is the necessary precondition for spiritually perceiving/entering God’s reign at all — not an optional enhancement. Ukrainian rendering: побачити. Risk: Medium — must retain the sense of “perceive/experience,” not merely “observe from a distance.”

John 3:4

“Nicodemus said to him, ‘How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?’”

• γέρων (gerōn) — literal: “old man.” Contextual meaning: Nicodemus’s concrete, literalistic objection, underlining his (mis)understanding of ἄνωθεν as “a second time” only. Ukrainian rendering: старий. Risk: Low.
• κοιλία (koilia) — literal: “belly/womb.” Ukrainian: утроба/лоно матері. Risk: Low — plain anatomical term, no theological freight, but its presence sharpens the reader’s/hearer’s grasp of the double-meaning problem in v.3.

John 3:5

“Jesus answered, ‘Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.’”

• γεννηθῇ ἐξ ὕδατος καὶ πνεύματος (gennēthē ex hydatos kai pneumatos) — literal: “be born of water and spirit/Spirit.” Semantic range: debated — physical birth + spiritual birth; John’s baptism + Spirit-birth; or a single reality (Spirit-wrought cleansing, echoing Ezekiel 36:25–27) described with two images. Contextual meaning: this curriculum follows the majority evangelical reading that “water” evokes cleansing/purification (possibly echoing John’s baptism and/or Ezekiel) fulfilled and completed by the Spirit’s regenerating work — a single new-birth event, not two separate requirements. Ukrainian rendering: народитися з води й Духа. Risk: Critical — Дух must be capitalized as Дух and explicitly glossed as the Holy Spirit on first occurrence, per the baseline’s established rule (extended from the Galatians spirit_bare_pneuma entry) that bare πνεῦμα/дух must never be left to read as a generic spirit, mood, or the wartime idiom “бойовий дух.” Additionally, “water” here carries a real risk of being read through a sacramental/baptismal lens that some traditions (Orthodox, Greek Catholic) would readily supply but that this curriculum’s Protestant-evangelical frame must state explicitly rather than assume resolved either way.
• εἰσελθεῖν (eiselthein) — literal: “to enter.” Parallel to ἰδεῖν in v.3 but stronger — full participation, not merely perception. Ukrainian: увійти. Risk: Low.

John 3:6

“That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”

• σάρξ (sarx) — literal: “flesh.” Semantic range: here in a largely neutral, anthropological sense (human nature/origin as opposed to divine origin), distinct from — but conceptually related to — the later ethical σάρξ of Galatians 5 (self-oriented human nature in conflict with the Spirit). English variants: flesh, human nature, natural. Ukrainian rendering: тіло [BASELINE — reused from the Galatians flesh entry]. Risk: Critical, inherited — тіло also renders σῶμα (“body”); here the sense is “that which originates from mere human generation,” not a claim about the body’s inherent sinfulness, and must be distinguished from Galatians 5’s more strongly ethical usage as well as from σῶμα’s neutral physical sense (bodily resurrection, icon theology, both already flagged as culturally significant in the baseline).
• πνεῦμα (pneuma, second occurrence) — here without the article, contrasted directly with σάρξ. Ukrainian rendering: Дух [NEW context, extending the baseline capitalization rule]. Risk: Critical — must be capitalized and glossed as the Holy Spirit’s regenerating work, not a generic “spiritual” quality of the reborn person; the parallel structure (flesh born of flesh / spirit born of Spirit) risks being read as merely “spiritual nature is spiritual” if the capital Дух reference to the Holy Spirit’s originating agency is lost.

John 3:7

“Do not marvel that I said to you, ‘You must be born again.’”

• θαυμάζῃς (thaumazēs) — literal: “you marvel/are astonished.” Ukrainian: дивуватися. Risk: Low.
• δεῖ (dei) — literal: “it is necessary/must.” Semantic range: divine necessity, a strong Johannine marker (cf. 3:14, 30). Contextual meaning: the new birth is not optional or one path among several but a categorical requirement. Ukrainian rendering: треба/мусить. Risk: Medium — must retain the force of necessity, not soften into mere advisability.
• γεννηθῆναι ἄνωθεν — repeated from v.3; same rendering and same Critical risk noted above.

John 3:8

“The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

• πνεῦμα (pneuma, wind sense) / πνεῖ (pnei, “blows”) — the single Greek word πνεῦμα is used for both “wind” (this clause) and “Spirit” (following clause: ἐκ τοῦ πνεύματος), constituting a deliberate wordplay central to Jesus’s illustration: the Spirit’s regenerating work, like the wind, is real, perceptible in effect, sovereign, and mysterious in origin/movement. English variants: “wind… Spirit” (most versions must supply two different English words, as English also lacks a single wind/spirit homograph outside this specific verse). Ukrainian rendering: вітер… Дух. Risk: Critical — Ukrainian, like English, has no single word spanning both senses (вітер = wind only; Дух = Spirit only), so the wordplay that is the entire rhetorical point of the illustration is structurally lost in translation. This is a translation-loss risk requiring mandatory explicit exposition (a translator’s/teacher’s note) explaining that the Greek text uses one word for both “wind” and “Spirit,” which is precisely why Jesus can move seamlessly from a wind-metaphor to a direct Spirit-statement in the same breath. Without this note, the illustration’s logical connection is invisible to the Ukrainian reader.
• οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει (ouk oidas pothen erchetai kai pou hypagei) — literal: “you do not know whence it comes and where it goes.” Contextual meaning: the Spirit’s regenerating work is sovereign and beyond human control or full comprehension — an important corrective against any works-based or humanly-managed account of the new birth. Ukrainian: не знаєш, звідки приходить і куди йде. Risk: Medium — must preserve the sense of divine sovereignty/mystery, not mere ignorance to be later filled in by technique.

John 3:9

“Nicodemus said to him, ‘How can these things be?’”

• πῶς δύναται ταῦτα γενέσθαι (pōs dynatai tauta genesthai) — literal: “how can these things become/happen.” Contextual meaning: Nicodemus’s continued incomprehension, now moving from concrete literalism (v.4) to genuine theological puzzlement. Ukrainian: Як це може статися?. Risk: Low.

John 3:10

“Jesus answered him, ‘Are you the teacher of Israel and yet you do not understand these things?’”

• ὁ διδάσκαλος τοῦ Ἰσραήλ (ho didaskalos tou Israēl) — literal: “the teacher of Israel” (note the definite article — “the” teacher, a recognized authority). Ukrainian rendering: учитель Ізраїлів. Risk: Medium — mild irony/rebuke must be preserved; Nicodemus’s high status makes his incomprehension of the new birth doctrinally significant (learned religious status does not automatically confer spiritual understanding — relevant across all three of Ukraine’s liturgical traditions).
• Ἰσραήλ (Israēl) — Ukrainian: Ізраїль [BASELINE — reused exactly]. Risk: Low here, though the baseline’s note about the coexistence of the biblical covenant people and the modern nation-state sharing an identical name remains relevant.

John 3:11

“Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.”

• οἴδαμεν… λαλοῦμεν (oidamen… laloumen) — “we know… we speak.” Plural of divine self-testimony (possibly a “royal we,” or including the Father and Spirit, or the apostolic community). Ukrainian: знаємо… говоримо. Risk: Low.
• ἑωράκαμεν μαρτυροῦμεν (heōrakamen martyroumen) — literal: “we have seen, we testify/bear witness.” Semantic range of μαρτυρέω: to give authoritative, firsthand testimony — a central Johannine verb (used ~33 times across the Gospel, especially of John the Baptist, the Father, the Spirit, and the disciples). English variants: testify, bear witness, witness. Contextual meaning: grounds revelation in eyewitness authority, not mere religious opinion. Ukrainian rendering: свідчити [NEW — see glossary]. Risk: High — свідчити/свідчення must retain full legal/testimonial force (as in a witness’s sworn testimony) and not be flattened into a generic “to say” or “to share an opinion”; this verb family carries major doctrinal weight throughout John (1:7–8, 15, 32, 34; 5:31–39; 8:14, 18; 15:26–27; 19:35; 21:24).
• οὐ λαμβάνετε (ou lambanete) — literal: “you do not receive/take.” Contextual meaning: rejection of testimony despite its reliability — anticipates the Prologue’s theme (1:11–12, “he came to his own, and his own people did not receive him… but to all who did receive him”). Ukrainian: не приймаєте. Risk: Medium — приймати must carry the sense of active acceptance/reception, echoing 1:12’s usage, for the cross-reference to register.

John 3:12

“If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?”

• ἐπίγεια (epigeia) / ἐπουράνια (epourania) — literal: “earthly things” / “heavenly things.” Semantic range: not “trivial vs. important” but “matters accessible via earthly analogy (birth, wind) vs. matters of heavenly origin known only by revelation” (the Son’s own pre-existent knowledge, cf. v.13). Ukrainian rendering: земне… небесне. Risk: Medium — must not be misread as a simple hierarchy of importance; the point is epistemic access (analogical vs. revelatory), a distinction worth making explicit in teaching text.
• πιστεύσετε (pisteusete) — “you will believe.” Ukrainian: вірити [NEW verb form; BASELINE noun віра reused, verb form new to TM]. Risk: High — see glossary entry; the verb вірити carries the same confessional-identity drift risk the baseline already flags for the noun віра (a Ukrainian speaker may hear “believing” primarily as confessional/institutional affiliation rather than personal trust); this risk applies throughout John given the Gospel’s extremely high frequency of πιστεύω (98 occurrences, more than any other NT book).

John 3:13

“No one has ascended into heaven except he who descended from heaven, the Son of Man.”

• ἀναβέβηκεν εἰς τὸν οὐρανόν (anabebēken eis ton ouranon) / καταβὰς ἐκ τοῦ οὐρανοῦ (katabas ek tou ouranou) — “has ascended into heaven” / “having descended from heaven.” Contextual meaning: a direct pre-existence and incarnation claim — the Son’s heavenly origin precedes and grounds his earthly appearing (cf. John 1:1, 14; 6:38, 62; 8:58; 16:28). Ukrainian: зійшов на небо… зійшов із неба. Risk: High — this is a core Deity-and-Pre-existence-of-Christ text; must be rendered so the descent (incarnation) and implied prior heavenly existence are unmistakable, not merely “came from God” in a loosely commissioned-prophet sense as in v.2’s more tentative confession.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — literal: “son of man.” Semantic range: a messianic self-designation drawn from Daniel 7:13–14 (a heavenly, glorious, authoritative figure receiving an everlasting kingdom), not merely “a human being.” English variants: “Son of Man” (universal). Ukrainian rendering: Син Людський [NEW — see glossary; established title, distinct in force from the baseline’s son_of_god entry though closely related in this Gospel, e.g. 3:13-14; 5:27; 9:35; 12:23,34; 13:31]. Risk: High — modern Ukrainian could flatten this into a merely humble/human self-reference (“a son of man” = “a mere mortal”); the Daniel 7 background investing this title with divine authority and glory must be explicitly supplied.

John 3:14

“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.”

• ὕψωσεν… τὸν ὄφιν (hypsōsen… ton ophin) — “lifted up… the serpent” (Numbers 21:8–9). Ukrainian: підняв… змія. Risk: Medium — requires the Numbers narrative to be supplied for readers without continuous OT exposure, echoing the baseline’s already-flagged Davidic-covenant OT-background gap.
• ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου (hypsōthēnai dei ton huion tou anthrōpou) — literal: “the Son of Man must be lifted up.” Semantic range: ὑψόω carries a deliberate double meaning throughout John (3:14; 8:28; 12:32, 34) — “lifted up” on the cross (physical elevation, crucifixion) and “exalted” (glorification, ascension/enthronement) — the cross is simultaneously humiliation and exaltation. English variants: “lifted up,” “exalted.” Contextual meaning: directly anticipates Christ’s Substitutionary Death and Resurrection, framing the cross itself as the moment of glory, not merely the prelude to it. Ukrainian rendering: піднесений бути (Ohienko: “має бути піднесений”). Risk: Critical — піднесений/піднести must retain both the literal-elevation and exaltation senses simultaneously; a translator’s note is required so the reader does not miss that “lifted up” = crucified while also = glorified/exalted, a paradox central to Johannine theology of the cross and repeated at 8:28, 12:32-34.

John 3:15

“That whoever believes in him may have eternal life.”

• πιστεύων εἰς αὐτόν (pisteuōn eis auton) — literal: “believing into him.” Semantic range: John’s characteristic construction πιστεύειν εἰς + accusative (“believe into,” rather than the simpler dative “believe [to]”) emphasizes personal, relational entrusting movement toward Christ, not mere intellectual assent to a proposition about him. English variants: “believes in him,” “trusts in him.” Ukrainian rendering: вірує в Нього [BASELINE-consistent — extends віра/вірити per baseline’s Faith doctrine note that personal trust in Christ, not confessional identity, must be clear]. Risk: High — inherited from baseline Faith entry; must be anchored explicitly to personal trust in the person of Christ, especially urgent in John given the sheer repetition of this exact construction (John 3:16, 18, 36; 6:29, 35, 40; 7:38; 11:25–26; 12:44, 46; 14:1, 12; 16:9; 20:31 — the Gospel’s own stated purpose verse).
• ζωὴν αἰώνιον (zōēn aiōnion) — literal: “life eternal/age-long.” Semantic range: ζωή (as opposed to βίος, mere biological existence, or ψυχή, natural life/soul) denotes the fullness of divine life itself; αἰώνιος denotes not merely unending duration but life of “the age to come,” a quality of life belonging to God’s own eternal existence, already possessed in the present (cf. John 17:3’s definition: eternal life IS knowing God and the Son he sent). English variants: “eternal life,” “everlasting life.” Ukrainian rendering: вічне життя [NEW — see glossary; central doctrinal term for the “Eternal Life through Faith in Christ” doctrine]. Risk: High — must be distinguished from a merely quantitative reading (“life that lasts forever,” i.e. an extended version of ordinary life) toward the qualitative, relational, already-inaugurated sense; also must be kept distinct from any theosis-adjacent reading (обоження) without being made to exclude the participatory dimension either — requires explicit definitional teaching, following the same discipline the baseline requires for спасіння and освячення.

John 3:16

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

• οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον (houtōs gar ēgapēsen ho theos ton kosmon) — literal: “for thus/in this way God loved the world.” Contextual meaning: this is the Gospel’s single most quoted verse and the anchor text for the doctrine “God’s Love for the World.” οὕτως primarily signals manner/degree (“in this way,” i.e., by giving his Son) more than mere intensity (“so much”), though the English “so loved” tradition (KJV) has fused both senses in reception history. Ukrainian rendering follows Ohienko: Так бо Бог полюбив світ. Risk: High — любов [BASELINE, reused] here is grounded in a specific, costly, historical act (the giving of the Son), not a vague sentiment; exposition should make clear that “so” primarily names the manner (by this self-giving act) alongside the intensity sense already familiar to readers.
• κόσμος (kosmos) — literal: “world, ordered universe, humanity as a whole.” Semantic range in John: (1) the created physical universe (1:10a); (2) humanity/all people, the object of God’s love and Christ’s mission (3:16-17; 1:29); (3) the fallen, God-opposing human order/system in rebellion against God (15:18-19; 17:14-16) — the same word carries dramatically different valences within a few verses of each other, sometimes within the same chapter (contrast 3:16’s loved κόσμος with 3:19’s κόσμος that loves darkness). English variants: world, humanity, worldly system. Ukrainian rendering: світ [NEW — see glossary]. Risk: Critical — this is the single most doctrinally load-bearing term in the core passage after the New Birth vocabulary. Ukrainian світ is unambiguous as “world” (distinct from мир, “peace,” per the baseline’s existing peace-vs-world homograph caution — though note the risk direction here is reversed: мир must not be confused with світ, not the other way around). The primary risk is doctrinal, not lexical: the same Ukrainian word світ must carry both the object-of-God’s-redeeming-love sense (3:16-17) and the God-opposing-system sense (3:19-20; later ch.15, 17) within the same short passage, and this shift must be made explicit in exposition so readers do not either (a) sentimentalize “the world” into an uncomplicated object of divine approval, or (b) read God’s judgment of the world’s evil (v.19-20) as contradicting his love for the world (v.16).
• τὸν μονογενῆ [υἱόν] (ton monogenē [huion]) — literal: “the only-begotten / one-of-a-kind [Son].” Semantic range: μονογενής combines μόνος (“only”) + γένος (“kind/offspring”); classical usage and cognate literature increasingly support “one-of-a-kind, unique” over a strict biological “only-begotten” (in the sense of begotten-not-made metaphysics later formalized at Nicaea, which drew on this verse but developed the technical sense further); in John’s own usage (1:14, 18; 3:16, 18; 1 John 4:9) it consistently marks Christ’s utterly unique, unrepeatable Sonship relative to God, as distinct from believers’ derivative adoptive sonship (τέκνα θεοῦ, John 1:12). English variants: “only begotten Son” (KJV/NKJV, following Nicene-era reception), “his one and only Son” (NIV), “his only Son” (ESV/NRSV). Ukrainian rendering: Однороджений [Син] [NEW — established Ohienko term; see glossary]. Risk: Critical — this is the single most important Christological-precision term in the passage for the “Deity and Pre-existence of Christ” doctrine. Must be explicitly taught as marking Christ’s absolutely unique divine Sonship (shared nature with the Father, eternal generation, not created or adoptive), distinguished sharply from the baseline’s separate adoption/усиновлення entry describing believers’ derivative sonship by grace. All three Ukrainian traditions share the Nicene confession and will recognize Однороджений from the Creed itself (prayed in the Divine Liturgy across OCU/UOC/UGCC), an asset the baseline itself notes for son_of_god.
• ἵνα… μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον (hina… mē apolētai alla echē zōēn aiōnion) — “that… should not perish but have eternal life.” ἀπόλλυμι (apollymi) — literal: “to destroy/lose/perish.” Semantic range: not annihilation but ruinous, eternal separation from God’s presence and life — the negative complement to ζωὴ αἰώνιος. English variants: perish, be lost, be destroyed. Ukrainian rendering: загинути/згинути (Ohienko: “не згинув”). Risk: High — must retain the sense of a real, final, eternal loss (the opposite pole of eternal life), not a merely this-worldly “come to ruin” or “fail,” and must not be softened into a temporary setback.

John 3:17

“For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.”

• ἀπέστειλεν (apesteilen) — literal: “sent.” Semantic range: John’s Gospel repeatedly frames Jesus as “the one sent” by the Father (ἀποστέλλω, over 25 occurrences), grounding both his authority and his obedient mission. Ukrainian: послав. Risk: Medium — echoes the baseline’s apostle/mission entries (one “sent” with delegated authority); worth noting the conceptual link to апостол even though a different verb form.
• κρίνῃ τὸν κόσμον (krinē ton kosmon) — “condemn/judge the world.” κρίνω (krinō) — literal: “to judge, separate, decide.” Semantic range: can mean neutral judicial evaluation or (frequently in John, by extension) condemnatory judgment. Ukrainian rendering: судити [світ] [NEW — see glossary]. Risk: High — must be distinguished from the immediately following purpose clause; the negative purpose here (God’s primary intent is not condemnation) must not be read as denying judgment altogether (which v.18-19 immediately reaffirms for unbelief) — this is a both/and, not a contradiction, requiring careful exposition.
• σωθῇ (sōthē) — from σῴζω (sōzō), “to save, rescue, deliver.” Ukrainian rendering: спастися, verb form of спасіння [BASELINE — reused exactly, extending the noun entry to its cognate verb]. Risk: Critical, inherited — must be anchored to Christ’s person and work (“through him,” διὰ αὐτοῦ) rather than left to default unqualified into any one tradition’s fuller soteriological system, per the baseline’s explicit instruction for спасіння.

John 3:18

“Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.”

• ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται / ὁ δὲ μὴ πιστεύων ἤδη κέκριται — “the one believing in him is not judged / but the one not believing has already been judged.” Note the perfect tense κέκριται (“has been judged,” with ongoing present result) — unbelief’s judgment is not merely future but a present reality. Ukrainian: не судиться… вже засуджений. Risk: High — the present/already force of κέκριται must be preserved (this anchors the doctrine “Judgment and Belief/Unbelief” as a present reality, not solely an end-time event), and судити/засуджений must track consistently with v.17’s судити above so the passage’s judgment vocabulary reads as a coherent unit.
• τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ (to onoma tou monogenous huiou tou theou) — “the name of the only Son of God.” ὄνομα (onoma) — literal: “name.” Semantic range: in Hebrew/Johannine idiom, “name” represents the full revealed identity and authority of the person, not merely a label. Ukrainian: ім’я Однородженого Сина Божого. Risk: High — “believing in the name” must retain the sense of trusting the full revealed identity of Christ (Однороджений Син Божий, echoing v.16), not a magical invocation of a verbal formula.

John 3:19

“And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.”

• αὕτη… ἡ κρίσις (hautē… hē krisis) — “this is the judgment.” κρίσις — the noun form of κρίνω above; here defining judgment’s actual content/mechanism: self-selected preference for darkness. Ukrainian: суд [NEW — see glossary]. Risk: High — must be understood as describing how judgment operates (a person’s own response to the light constitutes/reveals the judgment) rather than merely a future divine verdict pronounced arbitrarily from outside.
• τὸ φῶς (to phōs) / τὸ σκότος (to skotos) — “the light” / “the darkness.” Semantic range: John’s foundational dualistic metaphor, established already in the Prologue (1:4-5, 9) — φῶς denotes divine truth, life, and moral goodness revealed in Christ; σκότος denotes ignorance, falsehood, and moral evil in willful opposition to that revelation. English variants: light/darkness (stable across all versions). Ukrainian rendering: світло / темрява [NEW — see glossary]. Risk: Medium — lexically stable and without a competing native cosmological system to interfere (unlike, e.g., non-Christian dualistic frameworks in other language contexts); primary risk is under-teaching the moral (not merely epistemic) force of the contrast — “loved darkness” names a moral preference, not intellectual confusion alone.
• τὰ ἔργα (ta erga) — “the works/deeds.” Ukrainian: діла [NEW — see glossary; cf. baseline’s separate works_of_the_law entry, a related but distinct category — here general moral deeds, not specifically Torah-observance]. Risk: Medium — must not be conflated with the Galatians-established діла закону (works of the Law) category; this is a broader moral-conduct term.
• πονηρά (ponēra) — “evil, wicked.” Ukrainian: лукаві/злі. Risk: Low.

John 3:20

“For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.”

• ὁ φαῦλα πράσσων (ho phaula prassōn) — “the one practicing worthless/evil things.” Ukrainian: хто чинить зло. Risk: Low.
• μισεῖ τὸ φῶς (misei to phōs) — “hates the light.” Ukrainian: ненавидить світло. Risk: Medium — must preserve the active, willful moral hostility (not passive avoidance) that μισέω denotes.
• ἐλεγχθῇ (elegchthē) — from ἐλέγχω (elegchō) — literal: “be exposed, convicted, reproved.” Semantic range: to bring hidden wrongdoing to light such that its true nature is exposed and the wrongdoer is convicted of it — the same verb used of the Holy Spirit’s convicting work in John 16:8. Ukrainian rendering: щоб не виявилися / бути звинуваченим. Risk: Medium — the connection to the Spirit’s later convicting ministry (16:8, same verb family) is a valuable cross-reference that should be preserved in teaching notes even if not reproducible in a single Ukrainian word across both passages.

John 3:21

“But whoever does the truth comes to the light, so that it may be clearly seen that his works have been carried out in God.”

• ὁ ποιῶν τὴν ἀλήθειαν (ho poiōn tēn alētheian) — literal: “the one doing the truth.” Semantic range: a Hebraic idiom (cf. 1 John 1:6) meaning to act in accordance with revealed truth/God’s will, not merely to hold correct propositional beliefs — truth as lived reality, not only cognitive content. ἀλήθεια (alētheia) — literal: “truth, reality, that which is ultimately real/reliable, as opposed to falsehood or mere appearance.” Semantic range in John: a major theological term (25 occurrences) spanning revealed divine reality (1:14, 17; 14:6), personal integrity/faithfulness, and (as here) right conduct flowing from that reality. English variants: truth. Ukrainian rendering: this is a genuine dual-candidate risk: Ukrainian has two live options, істина (abstract/propositional/revealed truth — e.g. commonly used for John 8:32, 14:6, 17:17 in various renderings) and правда (relational/ethical/lived truth or “doing right” — the Ohienko tradition’s own choice at several key Johannine points, including “чинить правду” here at 3:21 and “благодаті та правди” at 1:14). Risk: Critical — this dual-candidate situation recurs across the whole Gospel (see glossary entry for a full accounting) and requires a case-by-case decision anchored to the established Ohienko rendering at each specific verse rather than a single fixed equivalence; additionally, правда carries a secondary modern-Ukrainian sense of “justice/fairness” (a false-friend risk directly parallel to the baseline’s existing справедливість caution for праведність) that must not be allowed to narrow ἀλήθεια into a merely social-justice register. Human theologian review required for every Critical-tier occurrence of ἀλήθεια across the Gospel.
• φανερωθῇ (phanerōthē) — from φανερόω (phaneroō) — “be made manifest/clearly shown.” Ukrainian: виявитися/стати явним. Risk: Low — note the deliberate contrast with v.20’s ἐλεγχθῇ (exposed/convicted for evil) vs. here φανερωθῇ (manifested/openly shown for good) — a rhetorical parallelism worth preserving in exposition.
• ἐν θεῷ ἐστιν εἰργασμένα (en theō estin eirgasmena) — “have been worked/carried out in God.” Ukrainian: вчинені в Бозі. Risk: Medium — must preserve the sense that good works done by “the one doing the truth” are enabled/grounded in God, not autonomous human achievement, consonant with the passage’s overall grace-not-works logic (paralleling the baseline’s already-established grace-works discipline for Romans 4 and 11:5-6).

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PART 2 — CHAPTER-BY-CHAPTER SEMANTIC STUDY (Whole Book)

Chapter 1 — Prologue, John the Baptist, First Disciples

• λόγος (logos) — literal: “word, speech, reasoned account, discourse.” Semantic range: in Greek philosophy, the rational ordering principle of the universe; in Jewish thought (via the Aramaic Targums’ Memra and Wisdom literature, e.g. Proverbs 8, Wisdom of Solomon), God’s creative, self-revealing utterance/agent. English variants: “the Word” (universal in English translation tradition). Contextual theological meaning: John identifies this pre-existent, personal, divine Λόγος with Jesus Christ (1:1, 14) — the foundational text for the doctrine of Christ’s Deity and Pre-existence. Ukrainian rendering: Слово [NEW — see glossary; the single most important new Christological term John introduces]. Risk: Critical — Слово is lexically unremarkable (the ordinary Ukrainian word for “word”), which is both an asset (no foreign or exotic-sounding term needed, exactly mirroring the Greek’s own use of an everyday word for extraordinary content) and a risk (readers may flatten it into “a message” or “a teaching” rather than a personal, pre-existent, divine Being). Must be taught with full weight: “the Word was God” (1:1c) and “the Word became flesh” (1:14) together assert full deity and full, genuine incarnation — both halves must be held together explicitly.
• ἀρχή (archē) — “beginning.” Deliberate echo of Genesis 1:1 (LXX: Ἐν ἀρχῇ), asserting the Word’s presence at/before creation itself. Ukrainian: на початку. Risk: Medium — the Genesis 1:1 intertextual echo (Бут. 1:1 “На початку” in Ohienko) must be made explicit; it is the entire argument for pre-existence in miniature.
• θεός (theos) — “God.” Ukrainian: Бог [BASELINE]. Risk: Critical, inherited and intensified — 1:1c, καὶ θεὸς ἦν ὁ λόγος (“and the Word was God”), lacks the definite article before θεός (unlike ὁ θεός earlier in the same verse), a grammatical point historically exploited by anti-Trinitarian groups (including some Jehovah’s Witnesses translations rendering “a god”) to argue for a lesser, created deity. Ukrainian Бог carries no article distinction to reproduce this nuance directly, so the historic orthodox reading (qualitative predicate: “the Word was [fully, essentially] God,” not “a god”) must be taught explicitly in accompanying material — an unusually acute doctrinal-defense point for this specific half-verse.
• σάρξ (sarx) — “flesh” (1:14, “the Word became flesh”). Ukrainian: тіло [BASELINE, reused]. Risk: Critical, inherited — here in its most theologically dense use in the whole NT: genuine, full assumption of human nature (not a mere appearance, contra docetism), yet without any loss of the deity just asserted in 1:1. Must be explicitly distinguished from Galatians’ more ethically-loaded σάρξ usage and paired carefully with μονογενής (below) and δόξα.
• σκηνόω (skēnoō) — literal: “to tent, dwell in a tent.” Semantic range: deliberately evokes the OT tabernacle (σκηνή, the “tent of meeting” where God’s glory dwelt among Israel, Exodus 25-40) — God again “tabernacling” among his people, now in the incarnate Word. English variants: “dwelt,” “made his dwelling,” “tabernacled.” Ukrainian rendering: оселився/перебував [серед нас] [NEW — see glossary]. Risk: High — the tabernacle echo, rich for readers with sustained OT exposure, requires explicit exposition for readers whose primary background is liturgical excerpts rather than continuous OT narrative (the same gap the baseline already flags for the Davidic covenant).
• μονογενής (monogenēs) — “only/unique [Son/one]” (1:14, 18). See full treatment under 3:16 above; here first introduced in the Gospel. Ukrainian: Однороджений [NEW]. Risk: Critical, as above.
• χάρις καὶ ἀλήθεια (charis kai alētheia) — “grace and truth” (1:14, 17), echoing the OT’s “steadfast love and faithfulness” (חֶסֶד וֶאֱמֶת) formula describing God’s covenant character (e.g. Exodus 34:6). Ukrainian: благодать та істина/правда [BASELINE благодать reused; ἀλήθεια here rendered правди in Ohienko’s actual phrasing at 1:14 — see the dual-candidate note above]. Risk: Critical, compounding both the baseline’s already-Critical благодать entry and the newly-flagged ἀλήθεια dual-candidate risk in a single phrase.
• μαρτυρία / μαρτυρέω (martyria/martyreō) — “testimony/witness” — introduced at 1:7-8, 15, 19, 32, 34 regarding John the Baptist’s role. Ukrainian: свідчення/свідчити [NEW — see glossary; foundational for the whole Gospel’s witness-theme]. Risk: High, as established under 3:11 above.
• φῶς / σκότος (phōs/skotos) — “light/darkness” — introduced 1:4-5, 9. Ukrainian: світло/темрява [NEW — see glossary]. Risk: Medium, as established under 3:19 above.
• κόσμος (kosmos) — “world” — introduced 1:9-10, 29. Ukrainian: світ [NEW — see glossary]. Risk: Critical, as established under 3:16 above.
• τέκνα θεοῦ (tekna theou) — “children of God” (1:12). Semantic range: derivative, adoptive, faith-based sonship granted to believers, deliberately distinguished from Christ’s own μονογενής Sonship. Ukrainian: діти Божі [NEW — see glossary; conceptually parallel to but lexically distinct from the baseline’s усиновлення/adoption entry, drawn from Romans/Galatians]. Risk: High — the distinction between believers’ derivative τέκνα-status and Christ’s unique μονογενής-status must be kept sharp; conflating them would blur the Deity-of-Christ doctrine.
• ἐξουσία (exousia) — “authority, right” (1:12, “he gave them the right/authority to become children of God”). Ukrainian: влада/право. Risk: Medium — must convey a granted right/standing, not mere permission.
• Ἀμνὸς τοῦ Θεοῦ (Amnos tou Theou) — “Lamb of God” (1:29, 36). Semantic range: evokes the Passover lamb (Exodus 12) and/or the suffering servant of Isaiah 53:7, and/or the Levitical sacrificial system as a whole — substitutionary, sin-bearing sacrifice. Ukrainian: Агнець Божий [NEW — see glossary; foundational for the doctrine “Christ’s Substitutionary Death”]. Risk: High — requires the OT sacrificial background to be supplied; must not be flattened into a generic gentleness-metaphor divorced from the sin-bearing, substitutionary sense (“who takes away the sin of the world,” ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου).
• Ῥαββί (Rabbi), Μεσσίας (Messias, 1:41 — explicitly glossed by John himself as ὅ ἐστιν μεθερμηνευόμενον Χριστός, “which is translated/means Christ”) — Ukrainian: Равві; Месія [BASELINE, reused]. Risk: Medium/High respectively, per baseline notes.
• Ναζαρέτ, Ἰσραηλίτης, proper names — standard, low risk.

Chapter 2 — Cana, Temple Cleansing

• σημεῖον (sēmeion) — “sign” (2:11, “the first of his signs”). Ukrainian: знамення [NEW, established at 3:2 above]. Risk: Medium, as established.
• δόξα (doxa) — “glory” (2:11, “manifested his glory”). Ukrainian: слава [BASELINE, reused]. Risk inherited High per baseline — here specifically the first “manifestation” of Christ’s glory through a sign, establishing the pattern that recurs at every subsequent sign (cf. 11:4, 40).
• ζῆλος (zēlos) — “zeal” (2:17, quoting Psalm 69:9). Ukrainian: запал/пристрасть. Risk: Low — standard term, requires the Psalm citation background supplied.
• ναός (naos) — “temple, sanctuary” (2:19-21, “destroy this temple… he was speaking of the temple of his body”). Semantic range: the inner sanctuary itself (distinct from ἱερόν, the wider temple precincts used elsewhere in the Gospel, e.g. 2:14) — here reapplied by Jesus to his own body. Ukrainian: храм. Risk: High — the wordplay (literal temple / Christ’s body as the true temple) anticipates the resurrection and must be made explicit; also intersects with the baseline’s church-terminology caution (avoid conflating “temple” language with any one contemporary Ukrainian church building/institution).
• ἐγείρω (egeirō) — “raise up” (2:19-22, resurrection reference). Ukrainian: воскресіння/воскресити [BASELINE, reused]. Risk: Medium, per baseline.

Chapter 3 — Supplement: John 3:22–36 (beyond the core passage)

(Verses 1–21 receive full verse-by-verse treatment in Part 1 above. The following additional load-bearing terms occur in 3:22–36, John the Baptist’s final testimony.)

• νυμφίος (nymphios) / φίλος τοῦ νυμφίου (philos tou nymphiou) — “bridegroom” / “friend of the bridegroom” (3:29). Semantic range: OT marriage-covenant imagery (God/Christ as bridegroom to his people) applied to describe John the Baptist’s subordinate, joy-filled role relative to Christ. Ukrainian: жених/друг молодого. Risk: Medium — requires the OT covenant-marriage background (Hosea, Isaiah 62) to register fully; low risk of misunderstanding otherwise.
• χαρά (chara) — “joy” (3:29). Ukrainian: радість. Risk: Low.
• ἐλαττοῦσθαι / αὐξάνειν (elattousthai/auxanein) — “to decrease/become less” / “to increase/grow” (3:30, “he must increase, but I must decrease”). Ukrainian: зростати / applicable applicable зменшуватися. Risk: Medium — models Christian humility/self-effacement before Christ; a valuable pastoral text, low doctrinal risk.
• ἐπάνω πάντων (epanō pantōn) — “above all” (3:31). Reinforces the heavenly-origin/pre-existence theme of vv.13, 31. Ukrainian: над усіма. Risk: Medium, consistent with 3:13’s pre-existence risk noted above.
• ὀργὴ τοῦ θεοῦ (orgē tou theou) — “wrath of God” (3:36). Semantic range: God’s settled, righteous opposition to sin and unbelief, not capricious anger. Ukrainian: гнів Божий. Risk: High — must be presented as a just, personal, moral response consistent with God’s holiness, paired directly (as the text itself pairs it) with 3:16’s love, rather than treated as be in tension with it; this is the same both/and discipline already required for 3:17-19’s judgment/salvation pairing.

Chapter 4 — The Samaritan Woman

• ὕδωρ ζῶν (hydōr zōn) — “living water” (4:10-14). Semantic range: OT imagery for God himself as the source of life (Jeremiah 2:13; 17:13), reapplied to Christ and, by extension, the Spirit he gives (cf. 7:38-39). Ukrainian: жива вода [NEW — see glossary]. Risk: High — must be kept distinct from ordinary well-water/thirst-quenching imagery at the literal level of the narrative while carrying the full spiritual-life referent; also intersects with the baseline’s providence/sustenance vocabulary discipline.
• προσκυνέω (proskyneō) — “worship” (4:20-24, seven occurrences in this passage alone). Ukrainian: поклонятися. Risk: Medium — must retain the sense of reverent submission/homage to God specifically, not general admiration.
• πνεῦμα καὶ ἀλήθεια (pneuma kai alētheia) — “spirit and truth” (4:23-24). Ukrainian: Дух і істина/правда. Risk: Critical, compounding both the bare-Дух capitalization rule (established at 3:5-8 above) and the ἀλήθεια dual-candidate risk (established at 3:21 above) in a single, doctrinally central phrase about the nature of true worship.
• θερισμός (therismos) — “harvest” (4:35-38). Ukrainian: жнива. Risk: Low — standard agricultural metaphor for the doctrine of Mission/Evangelism, already treated at Medium risk in the baseline’s mission entry.
• σωτὴρ τοῦ κόσμου (sōtēr tou kosmou) — “Savior of the world” (4:42). Ukrainian: Спаситель світу. Risk: High — reinforces 3:16-17’s κόσμος doctrine; must retain the universal scope already flagged as High risk in the baseline’s universal_scope_of_gospel doctrine.

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

• υἱὸς τοῦ ἀνθρώπου (5:27) — established at 3:13 above; here explicitly linked to end-time judgment authority (Daniel 7:13-14 again). Risk: High, as established.
• κρίσις / κρίνω (5:22, 24, 27, 29-30) — established at 3:17-19 above; here developed at length as a distinct discourse on the Son’s delegated judgment authority from the Father. Ukrainian: суд/судити [NEW, established]. Risk: High, as established, with the additional note that this chapter directly supports the doctrine “Judgment and Belief/Unbelief” as a major discourse unit, not only the brief mention in 3:17-19.
• ζωοποιέω (zōopoieō) — “to give life, make alive” (5:21). Ukrainian: оживляти. Risk: Medium — cognate of ζωή (established at 3:15-16); must retain the sense of the Son’s own divine life-giving prerogative (shared with the Father), a direct Deity-of-Christ claim.
• τιμή (timē) — “honor” (5:23, “that all may honor the Son, just as they honor the Father”). Ukrainian: честь/шана. Risk: Critical — this verse makes an explicit deity-of-Christ claim by demanding for the Son the identical honor due the Father; must not be softened into a merely respectful, subordinate honor.
• ἴσος τῷ θεῷ (isos tō theō) — “equal with God” (5:18, stated by Jesus’s opponents as their understanding of his claim, and not corrected by Jesus). Ukrainian: рівний Богові. Risk: Critical — one of the most direct deity-of-Christ statements in the Gospel; must be rendered with full force, with the narrative context (that this accusation, left uncorrected, functions as tacit confirmation) made explicit in teaching material.
• ἐρευνᾶτε τὰς γραφάς (ereunate tas graphas) — “you search the scriptures” (5:39). Ukrainian: досліджуйте Писання. Risk: Medium — intersects with the baseline’s inspiration_of_scripture doctrine note about Scripture’s authority relative to Holy Tradition in the Orthodox/Greek Catholic frameworks; here Jesus affirms Scripture’s Christ-centered purpose without resolving that wider ecclesial question, which should not be imported into this text.

Chapter 6 — Bread of Life Discourse

• ἐγώ εἰμι (egō eimi) — “I am” (6:35, “I am the bread of life,” the first of the Seven “I Am” statements central to this curriculum’s doctrine list). Semantic range: a plain predicate identification (“I am [the bread]”) that in several Johannine instances (esp. 8:58; cf. 6:20; 18:5-6) also carries an absolute, unqualified force echoing the divine self-designation of Exodus 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and Isaiah 41:4; 43:10-11 LXX. English variants: “I am [X].” Ukrainian rendering: Я є [хліб життя] [NEW — see glossary; foundational for the “Seven I Am Statements” doctrine across chs. 6, 8, 10, 11, 14, 15]. Risk: Critical — every occurrence must be evaluated individually for whether the predicate-only sense or the absolute divine-self-disclosure sense (or both) is in view; flattening all seven into merely “I am [role/office]” metaphors would lose the deity claim latent in several of them, especially 8:58.
• ἄρτος τῆς ζωῆς (artos tēs zōēs) — “bread of life” (6:35, 48). Ukrainian: хліб життя [NEW — see glossary]. Risk: High — echoes manna/Exodus background (needing explicit OT supply) and anticipates the Eucharistic resonance the Orthodox and Greek Catholic traditions will readily supply from their own liturgical life (a genuine asset here, unlike some other doctrines, provided the passage’s own primary point — believing reception, not ritual consumption per se, v.35, 40, 47 — remains clear).
• σάρξ μου (sarx mou) — “my flesh” (6:51-56, “unless you eat my flesh and drink my blood”). Ukrainian: тіло Моє [BASELINE тіло reused]. Risk: Critical, inherited and intensified — the most sacramentally-charged passage in the Gospel; requires explicit teaching that avoids resolving the eating/drinking language exclusively toward either a purely symbolic-memorial reading or a fully sacramental-transubstantiation reading, following the same discipline the baseline requires for грace and sanctification across the three traditions.
• σκανδαλίζω (skandalizō) — “to offend, cause to stumble” (6:61). Ukrainian: спокушати/бути спокусою. Risk: Medium — standard.

Chapter 7 — Feast of Booths

• ποταμοὶ ὕδατος ζῶντος (7:38) — “rivers of living water,” explicitly glossed by John (7:39) as referring to the Spirit not yet given because Jesus was not yet glorified. Ukrainian: потоки живої води. Risk: High — extends the ch.4 living-water term directly to the Holy Spirit and links it to Christ’s glorification (δοξασθῆναι, cf. ch.12), a key cross-reference for the “Holy Spirit as Counselor” doctrine’s foundation.
• σχίσμα (schisma) — “division” (7:43). Ukrainian: розділення. Risk: Low.
• σπέρμα Δαυίδ (7:42, “the seed of David”) — Ukrainian: з насіння Давидового [BASELINE, reused exactly from Romans]. Risk: Medium, per baseline’s seed_of_david entry.

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

• ἐγώ εἰμι τὸ φῶς τοῦ κόσμου (8:12) — “I am the light of the world” — second “I Am” statement. Ukrainian: Я є світло світу. Risk: Critical, as established under ch.6.
• ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς (8:32) — “the truth will set you free.” Ukrainian: dual-candidate ἀλήθεια risk as established at 3:21; note the additional risk that ἐλευθερώσει (from ἐλευθερόω, “to free/liberate”) intersects directly with the baseline’s already-Critical freedom/свобода-воля entry from Galatians — this verse’s theological freedom (from sin, v.34) must not be silently collapsed into Ukraine’s politically resonant свобода/воля vocabulary any more than the Galatians material allows. Risk: Critical.
• δοῦλος / υἱός (8:35) — “slave/son” — contrast underlying the freedom argument. Ukrainian: раб/син. Risk: Medium.
• τέκνα Ἀβραάμ (8:39) — “children of Abraham” — a status Jesus’s opponents claim by physical descent but which he redefines by conduct/faith. Ukrainian: діти Авраамові [proper name Авраам BASELINE-consistent, reused from Galatians]. Risk: High — intersects with the baseline’s unity_of_jews_and_gentiles doctrine caution regarding antisemitism-sensitive material; must be framed as an internal argument about the nature of true covenant descent (paralleling Galatians 3-4’s own argument), never as ethnic disparagement.
• διάβολος (diabolos) — “devil, slanderer” (8:44). Ukrainian: диявол. Risk: Medium — standard term, no significant Ukraine-specific complication.
• πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί (8:58) — “before Abraham came to be, I am.” Semantic range: the clearest and most direct of all the “I Am” statements — a timeless present tense (εἰμί, not ἦν, “I was”) set against Abraham’s past-tense coming-into-being (γενέσθαι), an unmistakable claim to eternal, uncreated pre-existence, understood as such by the hearers, who immediately attempt to stone him (v.59, the penalty for blasphemy). Ukrainian rendering: Перш ніж був Авраам, Я є. Risk: Critical — this is the single most important Deity-and-Pre-existence-of-Christ text in the entire Gospel outside the Prologue; the grammatical tension (Abraham “came to be” vs. Christ simply eternally “is”) must be preserved and explicitly taught, and the Exodus 3:14 LXX echo (ἐγώ εἰμι) made explicit. Mandatory human theologian review.

Chapter 9 — Healing of the Man Born Blind

• No significant new load-bearing terms beyond those already established (σημεῖον, ἁμαρτία [BASELINE, reused], προσκυνέω, φῶς/σκότος). ἀποσυνάγωγος-type exclusion language (9:22, 34) intersects with the baseline’s church/synagogue-jurisdiction sensitivity already flagged for church; note this parallel but do not treat as requiring a new glossary entry.
• ἔργα τοῦ θεοῦ (erga tou theou) — “works of God” (9:3) — a positive counterpart to the negative ἔργα of 3:19-20. Ukrainian: діла Божі. Risk: Medium — must be distinguished from human діла (works/deeds, established at 3:19-20) as God’s own sovereign initiative displayed through the sign.

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

• ποιμὴν ὁ καλός (poimēn ho kalos) — “the good shepherd” (10:11, 14) — third/fourth “I Am” statement family (also “I am the door/gate,” θύρα, 10:7, 9). Ukrainian: добрий пастир; двері [NEW — see glossary]. Risk: Critical, per the “I Am” doctrine established in ch.6; also echoes Ezekiel 34 and Psalm 23’s shepherd theology, requiring OT background.
• τιθέναι τὴν ψυχήν (10:11, 15, 17-18) — “to lay down [one’s] life.” ψυχή (psychē) — literal “soul, life, self.” Semantic range distinct from ζωή (established at 3:15) — here denoting the natural, mortal life that is voluntarily surrendered, directly anticipating the doctrine of Christ’s Substitutionary Death. Ukrainian: віддати життя [душу]. Risk: High — must retain the voluntary, substitutionary, self-giving sense (“lays down… of his own accord,” v.18) rather than a merely passive victimhood framing.
• ἓν ποίμνιον (10:16) — “one flock.” Ukrainian: одна отара. Risk: Medium — anticipates the Unity of Jews and Gentiles / universal-scope doctrines already established in the baseline.
• ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν (egō kai ho patēr hen esmen) — “I and the Father are one” (10:30). Semantic range: ἕν is neuter (“one thing/reality”), not masculine (“one person”) — the statement asserts unity of being/essence and purpose, not identity of person, foundational to later Trinitarian formulation while itself a pre-creedal statement in its own right. Ukrainian rendering: Я і Отець — одне [NEW — see glossary; core text for the doctrine “Unity of the Father and the Son”]. Risk: Critical — must preserve the “one [thing/reality]” sense (unity of nature/essence) without either collapsing into modalism (Father and Son as merely the same person under two names) or diluting into mere agreement-in-purpose (as some non-Trinitarian readings propose); the immediate narrative reaction (attempted stoning for blasphemy, v.31-33) confirms the hearers understood a deity claim, and this reaction should be cited in exposition as interpretive confirmation, exactly as with 8:58-59.
• θεοὺς εἶπα (10:34, quoting Psalm 82:6) — “I said, you are gods.” Ukrainian: Я сказав: ви — боги. Risk: High — a notoriously difficult text (Jesus’s a fortiori argument from the Psalm); must be handled with care not to be misread as denying his own unique deity claim but rather as an argument building toward it; recommend brief explanatory note rather than an isolated literal rendering only.
• βλασφημία (blasphēmia) — “blasphemy” (10:33, 36). Ukrainian: богохульство. Risk: Medium — standard term.

Chapter 11 — Raising of Lazarus

• ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή (11:25) — “I am the resurrection and the life” — fifth “I Am” statement. Ukrainian: Я є воскресіння і життя [combining BASELINE воскресіння with established ζωή/життя]. Risk: Critical, per established “I Am” doctrine; directly unites the Resurrection-of-Christ and Eternal-Life-through-Faith doctrines in a single self-declaration.
• δόξα τοῦ θεοῦ (11:4, 40) — “glory of God” — established at 2:11 (слава [BASELINE]). Risk: High, per baseline, here explicitly tied to the sign of resurrection as revelatory of divine power.
• ἐνεβριμήσατο (enebrimēsato) — “was deeply moved/groaned” (11:33, 38) — a strong, difficult-to-translate verb denoting visible emotional distress, possibly with an undertone of indignation (at death itself, or unbelief). Ukrainian: розжалобився/затремтів духом (Ohienko renders variously; requires context-sensitive choice). Risk: Medium — do not flatten into mere gentle sadness; the term carries real intensity, relevant to the full humanity of Christ underlying his substitutionary work.
• κλαίω / δακρύω (11:33, 35) — “weep/shed tears.” Ukrainian: плакати. Risk: Low — pastorally significant (Christ’s genuine grief) but lexically simple.
• ἵνα πιστεύσωσιν (11:15, 42, 45) — purpose clauses tying the sign explicitly to belief. Established πιστεύω vocabulary (see 3:12, 15). Risk: High, per established faith/believe caution.

Chapter 12 — Triumphal Entry; The Hour Has Come

• ἡ ὥρα (hē hōra) — “the hour.” Semantic range: a distinctively Johannine motif (referenced anticipatorily from 2:4, 7:30, 8:20 as “not yet come,” now finally “come,” 12:23, 27; 13:1; 17:1) denoting the divinely appointed, climactic moment of Christ’s death-and-glorification, treated as a single unified event. Ukrainian: час/година. Risk: High — must retain the sense of a single, sovereignly-appointed, climactic moment (not merely “a period of time”), tying together the entire Passion narrative’s theological unity.
• δοξάζω (12:23, 28) — “to glorify.” Ukrainian cognate of слава/glory [BASELINE]. Risk: High, per baseline — here specifically applied to the cross itself as the moment of the Son’s glorification, reinforcing the “lifted up” paradox established at 3:14 and 8:28.
• κόκκος τοῦ σίτου (12:24) — “a grain of wheat” — a death-yields-life metaphor. Ukrainian: зерно пшениці. Risk: Low.
• ψυχή (12:25, “whoever loves his life [ψυχή] loses it”) — established at ch.10 above. Risk: Medium, per established note — here in an ethical-discipleship application rather than Christ’s own substitutionary self-giving.
• δόξα ἀνθρώπων / δόξα θεοῦ (12:43) — “glory of men / glory of God” — a direct contrast warning against seeking human approval over divine approval. Ukrainian: слава людська / слава Божа [BASELINE слава reused]. Risk: High, inherited and intensified — recall the baseline’s specific caution that слава carries strong contemporary Ukrainian patriotic resonance (“Слава Україні”); this verse’s contrast between human and divine глорy must keep the divine referent undiluted and should not be read as devaluing legitimate civic honor, only warning against prioritizing human approval over God’s in matters of gospel confession specifically (cf. the immediate context, secret believers among the authorities, v.42).

Chapter 13 — Foot Washing; New Commandment

• νίπτω τοὺς πόδας (13:5-14) — “wash the feet.” Ukrainian: вмивати ноги. Risk: Low lexically; High pastorally/doctrinally — models servant-leadership grounded in Christ’s own self-humbling (cf. Philippians 2, though outside John), directly relevant to the Substitutionary Death doctrine’s ethical outworking.
• ὑπόδειγμα (13:15) — “example, pattern.” Ukrainian: приклад. Risk: Low.
• ἐντολὴ καινή… ἀγαπᾶτε ἀλλήλους (13:34) — “a new commandment… love one another.” Ukrainian: нова заповідь… любіть одне одного [любов BASELINE reused]. Risk: High — establishes the identifying mark of discipleship (13:35); must not be reduced to generic ethical advice detached from Christ’s own self-giving love just enacted in the footwashing and about to be enacted at the cross.
• παραδίδωμι (paradidōmi) — “to hand over, betray, deliver up” (13:2, 21, and throughout the Passion narrative). Ukrainian: зрадити/видати. Risk: Medium — note the deliberate double use of this same verb both for Judas’s betrayal (negative) and, in Paul’s language elsewhere (not in John, but relevant background), for the Father’s/Son’s own “handing over” in the atonement (positive, sovereign) — John’s own usage here is primarily the negative, betrayal sense.

Chapter 14 — “I Am the Way”; The Paraclete Promised

• ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (14:6) — “I am the way, and the truth, and the life” — sixth “I Am” statement, and arguably the most exclusivist christological claim in the Gospel (“no one comes to the Father except through me”). Ukrainian rendering follows Ohienko’s own choice of правда for ἀλήθεια here: Я — дорога, і правда, і життя. Risk: Critical — combines the established “I Am” Critical risk, the ἀλήθεια dual-candidate risk (here resolved by the Ohienko tradition toward правда, which should be followed for Scripture-citation register while the exclusivity clause that follows is explicitly retained without softening, per the baseline’s universal-scope doctrine’s insistence on retaining full force even amid pluralistic sensitivities).
• Παράκλητος (Paraklētos) — literal: “one called alongside,” i.e. an advocate, helper, legal counselor, or comforter, depending on context. Semantic range: in Greek legal usage, a Paraclete was someone summoned to stand alongside a defendant in court — an advocate/legal helper; John applies the term to the Holy Spirit (14:16, 26; 15:26; 16:7) as the one who will take Christ’s place as teacher, witness, and advocate for the disciples after his departure, and (16:7-11) will also prosecute/convict the world. English variants: “Comforter” (KJV, following older sense of “strengthener”), “Advocate” (NRSV, ESV footnote), “Counselor” (NIV, this curriculum’s chosen doctrine name), “Helper” (NASB). Ukrainian rendering: Утішитель [NEW — see glossary; the established Ohienko rendering, literally “the one who comforts/consoles”]. Risk: Critical — Утішитель foregrounds the comfort/consolation sense (valid and pastorally rich, especially given wartime displacement and grief, paralleling the baseline’s sensitivity around the adoption doctrine) but under-represents the legal-advocate and convicting/prosecuting senses equally present in 16:8-11; must be explicitly taught with the fuller semantic range (advocate, counselor, legal helper, convicter) rather than left to rest solely on the comfort sense. Additionally, must be kept distinct from заступництво/заступник, the term the baseline already reserves exclusively for the intercession of the saints and the Mother of God in Orthodox and Greek Catholic devotion — Утішитель, not заступник, must be used for the Holy Spirit’s Paraclete role, exactly paralleling the baseline’s existing intercession/клопотання discipline.
• πνεῦμα τῆς ἀληθείας (14:17) — “Spirit of truth.” Ukrainian: Дух істини/правди. Risk: Critical, compounding the bare-Дух capitalization rule with the ἀλήθεια dual-candidate risk.
• μοναὶ (14:2) — “dwelling places, rooms” (“in my Father’s house are many μοναί”). Ukrainian: оселі/кімнати (Ohienko: “оселі”). Risk: Medium — must avoid a merely architectural/spatial reading detached from the relational promise of abiding presence with Christ (cf. 14:23’s related μονή/abiding language, and the vine imagery of ch.15).
• εἰρήνη (14:27, “my peace I give to you”) — Ukrainian: мир [BASELINE, reused]. Risk: High, inherited and intensified — the baseline’s existing wartime-мир caution is directly and acutely relevant here; Christ’s peace (“not as the world gives”) must be explicitly distinguished both from the homograph “the world” sense and from the urgent contemporary political sense of ceasefire/end-of-war, exactly as the baseline already requires for Romans 5:1, but here with the added force of Christ’s own contrast clause (“not as the world gives”) doing some of that distinguishing work for the translator already.

Chapter 15 — The True Vine; Friendship with Christ

• ἡ ἄμπελος ἡ ἀληθινή (15:1) — “the true vine” — seventh “I Am” statement (ἐγώ εἰμι ἡ ἄμπελος). Ukrainian: Я є справжня виноградна лоза. Risk: Critical, per established “I Am” doctrine; also echoes OT vine-imagery for Israel (Psalm 80, Isaiah 5), reapplied to Christ himself as the true fulfillment.
• κλῆμα (klēma) — “branch.” Ukrainian: гілка/пагін. Risk: Low.
• καρπός (karpos) — “fruit” (15:2, 4-5, 8, 16). Ukrainian: плід [NEW context; note the Galatians baseline’s existing fruit_of_the_spirit entry uses плід singular for a related but distinct concept — Spirit-produced character qualities — while here the referent is broader, fruitful abiding-produced ministry/life generally]. Risk: Medium — keep distinct from, but consciously echoing, the Galatians плід Духа entry; do not treat as requiring pluralization even though the referent here is broader than the nine facets of Galatians 5:22-23.
• φίλοι (15:14-15) — “friends” (contrasted with δοῦλοι, “slaves/servants”). Ukrainian: друзі (vs. раби). Risk: Medium — models relational intimacy of discipleship; low doctrinal risk beyond ensuring the δοῦλος/φίλος contrast registers clearly.
• μισέω (15:18-19) — “to hate” — the world’s hatred of believers because of their identity in Christ. Ukrainian: ненавидіти. Risk: Medium — intersects with κόσμος’s negative sense (established at 3:16-19); should be read alongside, not in contradiction to, God’s love for the world in 3:16 — the world as fallen system opposes Christ even as God loves the world he came to save, the same both/and already flagged.

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

• Παράκλητος (16:7) — repeated; established at ch.14. Risk: Critical, as established.
• ἐλέγχω (elegchō, 16:8) — “convict, expose, reprove” — established at 3:20 above; here explicitly describing the Spirit’s ministry toward “the world” regarding ἁμαρτία (sin, [BASELINE гріх reused]), δικαιοσύνη (righteousness, [BASELINE праведність reused]), and κρίσις (judgment, [NEW, established]). Ukrainian: Дух… переконає світ щодо гріха, і праведності, і суду. Risk: Critical — this is the fullest single-verse concentration of Critical-tier terms in the Gospel outside John 3 itself (bare Дух + гріх + праведність + суд + κόσμος), each individually already flagged; combined, they define the Holy Spirit’s convicting ministry central to the doctrine “The Holy Spirit as Counselor” and require unified, careful exposition rather than piecemeal treatment.
• λύπη / χαρά (16:20-22) — “sorrow/grief” / “joy.” Ukrainian: смуток/скорбота… радість. Risk: Low lexically; pastorally significant given wartime grief, paralleling the baseline’s noted sensitivity around Romans 8’s assurance passages.
• ὠδίν (16:21) — “birth pangs” — metaphor for the disciples’ temporary sorrow preceding resurrection-joy. Ukrainian: муки породу. Risk: Low.
• θλῖψις (16:33) — “tribulation, distress, affliction.” Ukrainian: утиск/скорбота. Risk: Medium — “in the world you will have tribulation, but take heart, I have overcome the world” directly parallels the baseline’s already-flagged wartime resonance for assurance-of-salvation language (Romans 8); should be handled with the same pastoral sensitivity, affirming genuine present suffering without collapsing Christ’s cosmic victory into a promise of immediate this-worldly safety.

Chapter 17 — The High Priestly Prayer

• δόξασόν με (17:1, 5) — “glorify me” — established δόξα/слава vocabulary; here Christ’s own prayer anticipating the cross-as-glorification paradox established at 3:14, 8:28, 12:23. Risk: High, per established note.
• ζωὴ αἰώνιος… αὕτη δέ ἐστιν (17:3) — John’s own explicit definition of eternal life: “this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” Ukrainian: вічне життя… а це є. Risk: Critical — this verse is the Gospel’s own definitional anchor for the doctrine “Eternal Life through Faith in Christ” (established at 3:15-16 above) and must be cross-referenced explicitly; γινώσκω (“to know,” here) denotes relational, experiential knowledge, not mere intellectual data, echoed by the baseline’s parallel caution for πίστις/faith.
• ἁγιάζω (17:17, 19) — “sanctify, consecrate, set apart.” Ukrainian: освячувати [BASELINE освячення reused]. Risk: Critical, inherited in full — the baseline’s existing caution about освячення’s everyday ritual-blessing sense (свячення паски) applies directly here; Christ’s self-consecration (17:19, “for their sake I consecrate myself”) and the disciples’ consecration “in truth/the truth” (17:17,19) must retain the Spirit’s ongoing moral-transformation sense, not the folk-ritual sense.
• ἐν θεῷ ἐστιν… ἓν ὦσιν καθὼς (17:11, 21-22) — “that they may be one, just as [the Father and Son are one].” Directly extends the Unity-of-Father-and-Son doctrine (established at 10:30 above) to the unity of believers, modeled on and grounded in that prior divine unity. Ukrainian: щоб були одно, як. Risk: High — the believers’ unity is explicitly derivative of, and modeled on, the Father-Son unity, not identical in kind (believers do not become one being); this distinction, paralleling the μονογενής/τέκνα θεοῦ distinction established in ch.1, must be made explicit, and — given the doctrine registry’s already-Critical church_as_gods_people entry — should be framed as transcending any one Ukrainian ecclesial jurisdiction, a unity in Christ rather than institutional uniformity.
• ὄνομα (17:6, 11-12, 26) — “name” — established at 3:18 above; here God’s revealed name/character entrusted to Christ and, through him, made known to the disciples. Risk: Medium, as established.

Chapter 18 — Betrayal, Arrest, Trial before Pilate

• παραδίδωμι — established at ch.13; recurs throughout the arrest/trial narrative. Risk: Medium, as established.
• βασιλεύς / βασιλεία (18:33-37) — “king / kingdom” — Pilate’s interrogation (“Are you the King of the Jews?”) and Jesus’s response (“My kingdom is not of this world,” ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου). Ukrainian: цар / Царство [BASELINE kingdom_of_god Царство reused for the concept, though here the specific phrase is a first-person possessive “my kingdom,” requiring Царство Моє]. Risk: High, inherited and intensified — the baseline’s existing caution about царство’s loaded historical resonance with Russian imperial rule is acutely relevant here, in a passage that is itself about the nature of Christ’s kingship in explicit contrast to worldly political power structures; must be handled so that neither the imperial-Russian echo nor any contemporary political reading (given the acute wartime sensitivity around government/authority language already flagged in the baseline’s escalation rules for Romans 13) intrudes on Christ’s own point about the non-worldly nature of his reign.
• τί ἐστιν ἀλήθεια (18:38) — “What is truth?” — Pilate’s question, left unanswered in the narrative, coming immediately after Jesus’s own statement that he came “to bear witness to the truth” (18:37). Ukrainian: dual-candidate risk as established. Risk: Critical — the dramatic irony (Pilate asking “what is truth” to the one who has just claimed, and throughout the Gospel embodies, ἀλήθεια itself) is a major literary-theological point that must not be lost through a flattened rendering; recommend a translator’s/teacher’s note drawing the connection explicitly back to 1:14, 14:6, and this verse.

Chapter 19 — Crucifixion

• σταυρόω / σταυρός (stauroō/stauros) — “crucify/cross.” Ukrainian rendering: розп’яти / хрест [NEW — see glossary; note the existing baseline crucified_with_christ entry from Galatians (розп’ятий з Христом) describes the believer’s identification with Christ’s death, a related but distinct concept from the historical crucifixion event itself narrated here]. Risk: Critical — must be kept clearly distinct from the Galatians crucified_with_christ doctrinal-application term; this chapter narrates the historical, once-for-all event itself, the foundation for the doctrine “Christ’s Substitutionary Death and Resurrection.”
• τετέλεσται (tetelestai, 19:30) — “it is finished/accomplished” — perfect tense, denoting a completed action with ongoing result. Ukrainian rendering: звершилося (Ohienko). Risk: High — must retain the sense of a completed, sufficient, once-for-all accomplishment (not merely “it is over” or “I am finished/dying”), directly supporting the Substitutionary Death doctrine’s sufficiency claim.
• παρέδωκε τὸ πνεῦμα (19:30) — “gave up his spirit.” Note: here πνεῦμα denotes Christ’s own human spirit/life being voluntarily surrendered, NOT the Holy Spirit — a different sense from the capitalized Дух discussed throughout chs. 3, 14-16. Ukrainian: віддав духа (lowercase, per standard usage for a human being’s spirit, distinct from Дух for the Holy Spirit). Risk: High — the capitalization/lowercase distinction here is doctrinally load-bearing precisely because it must NOT be capitalized, the mirror-image of the ch.3/14-16 rule; translators must not mechanically capitalize every πνεῦμα.
• αἷμα καὶ ὕδωρ (19:34) — “blood and water” (from the spear-pierced side). Ukrainian: кров та вода. Risk: Medium — often read typologically (echoing baptism/eucharist, or simply as medical confirmation of genuine physical death, countering docetism); teaching material should note the historic reception without over-determining a single reading.
• μνημεῖον (mnēmeion) — “tomb.” Ukrainian: гробниця/гріб. Risk: Low.

Chapter 20 — Resurrection Appearances; The Gospel’s Purpose Statement

• ἀνάστασις / ἐγείρω — established (BASELINE воскресіння reused throughout). Risk: Medium, per baseline; here at its narrative climax.
• Ραββουνί (20:16) — “my great one/my master” (Aramaic, Mary Magdalene’s address to the risen Christ). Ukrainian: Раббуні (transliterated). Risk: Low.
• εἰρήνη ὑμῖν (20:19, 21, 26) — “peace to you” — the risen Christ’s repeated greeting. Ukrainian: мир вам [BASELINE, reused]. Risk: High, inherited — resurrection-peace carries the same wartime мир-caution established at 14:27; here intensified by its context as the risen Christ’s own first words to the frightened, grieving disciples, a text of acute pastoral relevance for a readership living through war and loss.
• Λάβετε Πνεῦμα Ἅγιον (20:22) — “Receive the Holy Spirit.” Ukrainian: Прийміть Духа Святого [BASELINE Святий Дух reused, word order adjusted for the imperative construction]. Risk: Critical, inherited in full from the baseline’s Holy Spirit entry — this is a major Pentecost-anticipating or (in some readings) proto-Pentecost text; must not be diminished into a merely symbolic gesture.
• ἀφίημι ἁμαρτίας (20:23) — “forgive sins.” Ukrainian: прощати гріхи [BASELINE гріх reused]. Risk: High — intersects with the baseline’s existing caution (from the justification entry) that прощення гріхів (forgiveness of sins) alone should not be treated as a full substitute for виправдання’s declarative/forensic sense elsewhere in the curriculum’s soteriology, even though here it is the text’s own chosen category and should be rendered as such without importing an unneeded forensic gloss into this specific verse.
• μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες (20:29) — “blessed are those who have not seen and yet have believed.” Ukrainian: блаженні, що не бачили й увірували. Risk: High — establishes the pattern of faith-without-sight relevant to every reader after the apostolic generation; connects directly to the established πιστεύω vocabulary (3:12, 15-18) and to the Gospel’s climactic purpose statement immediately following.
• ταῦτα δὲ γέγραπται ἵνα πιστεύσητε (20:31) — “these things have been written so that you may believe… and that believing you may have life in his name.” Ukrainian: це ж написано, щоб ви вірували… і, віруючи, мали життя в Ім’я Його. Risk: Critical — this is the Gospel’s own explicit statement of purpose, uniting πιστεύω (established throughout), ζωή (established at 3:15), and ὄνομα (established at 3:18) in a single programmatic sentence; must be rendered with maximal consistency with all prior occurrences of these three terms throughout the whole book, per the baseline’s own cross-document consistency-rule discipline (already applied to Romans 1:16-17, 8:28, 10:9-10) — this verse should be added to that same consistency list for the John curriculum.

Chapter 21 — Epilogue; Peter’s Restoration

• ἀγαπάω / φιλέω (agapaō/phileō, 21:15-17) — “to love” (two distinct Greek verbs used in the threefold exchange between Jesus and Peter). Semantic range: ἀγαπάω denotes committed, willed, self-giving love (the term used throughout the Gospel for God’s/Christ’s love, 3:16 etc., and BASELINE любов); φιλέω denotes warm affection/friendship-love — the two verbs’ precise distinction in this passage is debated among scholars (some see deliberate escalating contrast, others see stylistic synonymy typical of John’s varied vocabulary), but Peter’s own consistent use of φιλέω in reply to Jesus’s initial ἀγαπάω questions is often read as an admission of his own faltering, humbled love after his denial. Ukrainian rendering: both must render as forms of любити/любов [BASELINE любов reused], since Ukrainian — like most modern languages — lacks two distinct common verbs paralleling ἀγαπάω/φιλέω. Risk: High — this is a structural translation-loss risk parallel to the πνεῦμα/wind wordplay of 3:8: the Greek text’s two-verb distinction cannot be reproduced lexically in Ukrainian, and if the distinction is doctrinally or pastorally significant (as many teachers hold), it must be supplied through explicit exposition/footnoting rather than word choice alone.
• ποιμαίνω / βόσκω (poimainō/boskō, 21:15-17) — “to shepherd/tend” / “to feed/pasture” — echoes the Good Shepherd “I Am” statement of ch.10, now delegated to Peter as an undershepherd. Ukrainian: пасти [овець]. Risk: Medium — must retain the pastoral-leadership commissioning sense, connecting back to ch.10’s established shepherd vocabulary, without implying Peter’s role replaces or equals Christ’s own unique Good-Shepherd identity.
• ἀκολούθει μοι (21:19, 22) — “follow me.” Ukrainian: йди за Мною. Risk: Low — standard discipleship-call language, though here poignantly tied to Peter’s foretold martyrdom (v.19).

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End of full-book semantic analysis. All Critical- and High-risk terms identified above are consolidated with full risk-tier assignment in analysis/08_core_glossary.md.