I. Key Johannine Theological Terms and Concepts:;xNLx;;xNLx;Word / Logos (Greek: Logos) (John 1:1, 14): A title for Jesus Christ, especially prominent in the prologue of John's Gospel. Logos carries rich meaning from both Greek philosophy (divine reason or ordering principle of the cosmos) and Jewish wisdom traditions (God's active Word in creation, revelation, and salvation). John presents Jesus as the eternal, preexistent divine Word who became flesh (incarnate) and is the ultimate revelation of God.;xNLx;Sign(s) (Greek: semeion) (e.g., John 2:11, 18, 23; 3:2; 4:48, 54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30): Miraculous deeds performed by Jesus that point beyond the immediate event to reveal His divine identity, glory, and the nature of the salvation He brings. John selectively records these signs to encourage belief. Examples include turning water into wine, healing the official's son, healing the paralytic, feeding the five thousand, walking on water, healing the man born blind, and raising Lazarus.;xNLx;Believe (in Him / in His name) (Greek: pisteuo) (e.g., John 1:7, 12, 50; 2:11, 22-24; 3:12, 15-16, 18, 36; 4:21, 39, 41-42, 48, 50, 53; 5:24, 38, 44, 46-47; 6:29-30, 35-36, 40, 47, 64, 69; 7:5, 31, 38-39, 48; 8:24, 30-31, 45-46; 9:18, 35-38; 10:25-27, 37-38, 42; 11:15, 25-27, 40, 42, 45, 48; 12:11, 36-37, 39, 42, 44, 46; 13:19; 14:1, 10-12, 29; 16:9, 27, 30-31; 17:8, 20-21, 25; 19:35; 20:8, 25, 27, 29, 31): A central response called for by Jesus in John's Gospel. It means more than mere intellectual assent; it involves personal trust, reliance, and commitment to Jesus as the Son of God and the source of eternal life. "Believing in His name" means trusting in all that His name represents – His person, character, and divine authority.;xNLx;Life / Eternal Life (e.g., John 1:4; 3:15-16, 36; 4:14, 36; 5:21, 24, 26, 29, 39-40; 6:27, 33, 35, 40, 47-48, 51, 53-54, 57-58, 63, 68; 8:12; 10:10, 28; 11:25-26; 12:25, 50; 14:6; 17:2-3; 20:31): Not just physical existence or unending duration, but the very life of God, a quality of life characterized by a right relationship with God through Jesus Christ, beginning in the present and continuing into eternity. It is a gift received through believing in Jesus.;xNLx;Light (e.g., John 1:4-5, 7-9; 3:19-21; 5:35; 8:12; 9:5; 11:9-10; 12:35-36, 46): A prominent symbol for Jesus Christ, who is "the light of the world." Light represents truth, holiness, revelation, salvation, and God's presence, contrasted with darkness.;xNLx;Darkness (e.g., John 1:5; 3:19; 8:12; 12:35, 46): A symbol for sin, ignorance, falsehood, evil, and separation from God. Jesus came as light into the darkness of the world.;xNLx;Truth (e.g., John 1:14, 17; 3:21; 4:23-24; 5:33; 8:32, 40, 44-46; 14:6, 17; 15:26; 16:7, 13; 17:17, 19; 18:37-38): More than factual accuracy, truth in John often refers to the ultimate reality of God revealed in Jesus Christ. Jesus Himself is "the way, the truth, and the life." Worshipping God "in spirit and truth" involves genuine, heartfelt worship aligned with God's revealed reality.;xNLx;Know (Greek: ginosko and oida) (e.g., John 1:10, 26, 31, 33, 48; 2:24-25; 3:10-11; 4:10, 22, 32, 42, 53; 5:6, 13, 32, 42; 6:6, 15, 42, 61, 64, 69; 7:17, 26-29, 49, 51; 8:14, 19, 27-28, 32, 37, 43, 52, 55; 9:12, 20-21, 24-25, 29-31; 10:4-6, 14-15, 27, 38; 11:22, 24, 42, 49, 57; 12:16, 34, 50; 13:1, 3, 7, 11-12, 17-18, 28, 35; 14:4-5, 7, 9-11, 17, 20, 31; 15:15, 18, 21; 16:3, 18-19, 30; 17:3, 7-8, 23, 25-26; 18:2, 4, 21, 25-26; 19:4, 10, 28, 35, 42; 20:2, 9, 13-14, 16; 21:4, 12, 15-17): John uses two main Greek verbs for "know." Ginosko often implies knowledge gained through experience, relationship, or growing understanding. Oida often suggests inherent knowledge or settled conviction. Knowing God and Jesus Christ is central to eternal life (John 17:3) and signifies an intimate, personal relationship.;xNLx;Glory / Glorify (Greek: doxa / doxazo) (e.g., John 1:14; 2:11; 5:41, 44; 7:18, 39; 8:50, 54; 9:24; 11:4, 40; 12:16, 23, 28, 41, 43; 13:31-32; 14:13; 15:8; 16:14; 17:1, 4-5, 10, 22, 24; 21:19): The manifestation of God's divine character, presence, majesty, and power. Jesus reveals God's glory. Jesus is also glorified by the Father, especially through His death, resurrection, and ascension, which reveal His divine nature and accomplish God's saving purpose.;xNLx;"I AM" sayings (e.g., John 4:26 ["I who speak to you am he"]; 6:20 ["It is I; do not be afraid"]; 6:35, 41, 48, 51 ["I am the bread of life"]; 8:12 ["I am the light of the world"]; 8:24, 28, 58 ["before Abraham was, I am"]; 9:5 ["As long as I am in the world, I am the light of the world"]; 10:7, 9 ["I am the door of the sheep"]; 10:11, 14 ["I am the good shepherd"]; 11:25 ["I am the resurrection and the life"];1 13:19 ["that you may believe that I am he"]; 14:6 ["I am the way, the truth, and the life"]; 15:1, 5 ["I am the true vine"]; 18:5-6, 8 ["I am he"]): Distinctive declarations by Jesus. Some are metaphorical (e.g., "I am the bread of life"), revealing aspects of His identity and mission. Others, particularly the absolute "I AM" (Greek: ego eimi), especially in John 8:58, echo God's self-revelation to Moses at the burning bush (Exodus 3:14, "I AM WHO I AM"), suggesting Jesus' divine preexistence and identity with God.   ;xNLx;1.;xNLx;www.good4joy.org;xNLx;www.good4joy.org;xNLx;The Father (Used by Jesus to refer to God) (e.g., John 1:14, 18; 2:16; 3:35; 4:21, 23; 5:17-47; 6:27, 32, 37, 40, 42, 44-46, 57, 65; and very frequently throughout, especially chapters 14-17): Jesus' characteristic and intimate way of referring to God, highlighting His unique Sonship and relationship with God. This emphasizes God's love, authority, and sovereignty.;xNLx;The Son / Son of God (e.g., John 1:18, 34, 49; 3:16-18, 35-36; 5:19-27; 6:40, 69; 8:35-36; 9:35-38; 10:36; 11:4, 27; 14:13; 17:1; 19:7; 20:31): Jesus' self-designation and a title used by others, affirming His unique divine relationship with God the Father, His divine nature, and His role as the one sent by the Father to accomplish salvation.;xNLx;The Spirit / Holy Spirit / Advocate / Helper / Comforter (Greek: Parakletos) (e.g., John 1:32-33; 3:5-8, 34; 4:23-24; 6:63; 7:39; 14:16-17, 26; 15:26; 16:7-15; 20:22): The third person of the Trinity. John emphasizes the Spirit's role in new birth, true worship, empowering Jesus, and especially His future coming to the disciples after Jesus' departure. As the Parakletos (Advocate, Helper, Comforter), the Spirit will teach, remind, testify about Jesus, convict the world, and guide the disciples into all truth.;xNLx;World (Greek: kosmos) (e.g., John 1:9-10, 29; 3:16-17, 19; 4:42; 6:14, 33, 51; 7:4, 7; 8:12, 23, 26; 9:5, 39; 10:36; 11:9, 27; 12:19, 25, 31, 36, 46-47; 13:1; 14:17, 19, 22, 27, 30-31; 15:18-19; 16:8, 11, 20-21, 28, 33; 17:5-6, 9, 11, 13-16, 18, 21, 23-25; 18:20, 36-37; 21:25): In John, "world" can have several nuances:;xNLx;The created order, the earth (1:10a).;xNLx;Humanity as a whole, often the object of God's love and Jesus' saving mission (3:16; 4:42).;xNLx;More frequently, the fallen human system organized in rebellion against God, characterized by darkness, unbelief, and hostility towards Jesus and His followers (1:10b; 7:7; 15:18-19). Jesus came to save the world yet is not "of the world.";xNLx;Abide / Remain (Greek: meno) (e.g., John 1:32-33, 38-39; 2:12; 3:36; 4:40; 5:38; 6:27, 56; 7:9; 8:31, 35; 9:41; 10:40; 11:6, 54; 12:24, 34, 46; 14:10, 16-17, 25; 15:4-11, 16; 19:31; 21:22-23): To stay, dwell, remain, or continue in. John uses this term to describe the intimate, enduring relationship between the Father and the Son, between Jesus and believers, and between believers and God's word or love. Abiding in Christ is essential for fruitfulness.;xNLx;Born again / Born from above / Born of God / Born of water and the Spirit (e.g., John 1:13; 3:3-8): The spiritual regeneration or new birth necessary to see or enter the Kingdom of God. It is a work of the Holy Spirit, a divine begetting that brings about a new spiritual life and relationship with God.;xNLx;Hour (of Jesus) (e.g., John 2:4; 4:21, 23; 5:25, 28; 7:6, 8, 30; 8:20; 12:23, 27; 13:1; 16:2, 4, 21, 25, 32; 17:1): A significant term in John referring to the divinely appointed time for Jesus' suffering, death, resurrection, and glorification – the culmination of His earthly ministry and the means by which He would accomplish redemption and return to the Father.;xNLx;II. Jewish Feasts, Customs, and Places:;xNLx;;xNLx;Passover (e.g., John 2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:28, 39; 19:14): The annual Jewish feast commemorating Israel's deliverance from slavery in Egypt. John structures much of Jesus' ministry around His visits to Jerusalem for Passover and other feasts. Jesus is presented as the true Passover Lamb (cf. John 1:29, 36; 19:36).;xNLx;Feast of Booths / Tabernacles (John 7:2, 8, 10-11, 14, 37): An autumn harvest festival where Israelites lived in temporary shelters (booths) to commemorate their wilderness wanderings and God's provision. Jesus used imagery from this feast (water, light) to teach about Himself.;xNLx;Feast of Dedication / Hanukkah (John 10:22): A Jewish festival commemorating the rededication of the Temple in the 2nd century BC after its desecration by Antiochus IV Epiphanes.;xNLx;Sabbath (e.g., John 5:9-10, 16, 18; 7:22-23; 9:14, 16; 19:31): The weekly day of rest and worship. Jesus' healings on the Sabbath often brought Him into conflict with Jewish religious leaders who accused Him of breaking the Sabbath law.;xNLx;Synagogue (John 6:59; 9:22; 12:42; 16:2; 18:20): A Jewish place of assembly for worship, prayer, and the reading and teaching of Scriptures. Jesus taught in synagogues. Being "put out of the synagogue" was a form of excommunication.;xNLx;Temple (e.g., John 2:14-21; 5:14; 7:14, 28; 8:2, 20, 59; 10:23; 11:56; 18:20): The central place of Jewish worship in Jerusalem. Jesus cleansed the Temple and spoke of Himself as the true temple that would be destroyed and raised up.;xNLx;Rabbi / Teacher (e.g., John 1:38, 49; 3:2, 10; 4:31; 6:25; 9:2; 11:8, 28; 13:13-14; 20:16): A Jewish religious teacher or master. Jesus was often addressed as "Rabbi.";xNLx;Law (of Moses) (e.g., John 1:17, 45; 7:19, 23, 49, 51; 8:5, 17; 10:34; 12:34; 15:25; 18:31; 19:7): The Torah, the divine instruction given by God through Moses. John contrasts the Law, which came through Moses, with grace and truth, which came through Jesus Christ.;xNLx;Purification (Jewish rites of) (John 2:6; 3:25; 11:55): Ritual washings or ceremonies to achieve ritual cleanness according to Jewish law.;xNLx;Samaritan (John 4:9, 39-40; 8:48): Inhabitants of Samaria. Jews and Samaritans generally had a hostile relationship. Jesus' extended interaction with the Samaritan woman at the well was highly unconventional and significant.;xNLx;Gentiles / Greeks (John 7:35; 12:20): Non-Jewish peoples. John hints at the future mission to the Gentiles.;xNLx;III. Other Notable Terms:;xNLx;;xNLx;Disciple (e.g., John 1:35, 37; 2:2, 11-12, 17, 22; 3:22, 25; 4:1-2, 8, 27, 31, 33; and frequently throughout): A learner or follower of Jesus. John often focuses on the relationship between Jesus and His disciples, including "the disciple whom Jesus loved" (traditionally identified as John himself).;xNLx;Sanhedrin / Council (John 11:47): The supreme Jewish religious and judicial body that plotted against Jesus.;xNLx;Pilate (Pontius Pilate) (e.g., John 18:29-19:38): The Roman governor of Judea who presided over Jesus' trial and condemned Him to crucifixion.;xNLx;Hour (see Section I);xNLx;Paraclete (see "The Spirit / Holy Spirit / Advocate / Helper / Comforter" in Section I);xNLx;This list covers many of the key terms and concepts that might require definition for a modern reader of John's Gospel (ESV). Given its profound theological reflections and unique literary style, careful attention to this Johannine vocabulary is essential for understanding its message about who Jesus is and the eternal life He offers.