John 3:1-21

^I “was” = eimi. This is to be or exist.
^II {untranslated} = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^III “Pharisee” = pharisaios. From Aramaic peras (to divide, separate) and from Hebrew parash (to make distinct, separate, scatter). This is a Pharisee, a member of a Jewish sect active in the 1^st century. Their name meant separate in the sense of wanting to live a life separated from sin. Whereas the Sadducees were part of the priestly line and inherited their religious position and responsibilities, Pharisees were regular people who studied the scriptures and offered guidance to regular folk. Sadducees were often wealthier and willing to sacrifice their identity to rub elbows with Roman society. Pharisees were often more concerned with what it meant to follow God without compromising what made them different as followers of God. Sadducees primarily believed in that which was written down (the first five books of the Bible) and Pharisees believed in the Bible and the traditions of the elders. Pharisees had a very wide range of interpretations and diversity of opinion. Their standard mode of religious engagement was lively debate with one another. To argue religion with another teacher was to recognize that they had something of value to offer.

^IV “named” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
^V “Nicodemus” = Nikodemos. 5x in NT. From nikos (victory, triumph – especially a conquest); {from nike (victory, conquest; figurative for what makes one successful)} + demos (district, multitude, rabble, assembly; Greeks bound by similar laws or customs); {from deo (to tie, bind, compel, declare unlawful)}. This is Nicodemus, meaning “victorious among his people.”
^VI “leader” = archon. From archo (to rule, begin, have first rank or have political power). This is ruler, leader, magistrate, official, prince, chief.
^VII “Jews” = Ioudaios. From Ioudas (Judah, Juadas); from Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Jewish, a Jew, or Judea.

^VIII “came” = erchomai. This is to come or go.
^IX “night” = nux. This is night in a literal or figurative sense.
^X “Rabbi” = rhabbi. 15x in NT– 8x in the Gospel of John. From Hebrew rab (chief); from rabab (to be many, increase, multiply). This is a title of respect for a teacher-scholar. Literally, it means great one or honorable sir. It can also be understood as my master or my teacher.
^XI “know” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.

^XII “teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.
^XIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^XIV “can” = dunamai. This is to be able, or something that is possible. It can also be empowered or being powerful. The Greek word for “miracle” (dunamis) comes from this root.
^XV “signs” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.
^XVI “do” = poieo. This is to make, do, act, construct, abide, or cause.

^XVII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
^XVIII “very truly” = amen + amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
^XIX “see” = horao. Related to {untranslated} in v1. See note II above.

^XX “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^XXI “born” = gennao. From genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.
^XXII “from above” = anothen. 13x in NT. From ano (up, above, up to the top, things above, heaven); from ana (up, upwards, again, back, among, anew). This is from above, from the top, again, beginning, from the source. It implies anew.

^XXIII “anyone” = anthropos. Same as {untranslated} in v1. See note II above.
^XXIV “grown” = eimi. Same as “was” in v1. See note I above.
^XXV “old” = geron. 1x in NT. This is old or aged. It is where “gerontology” comes from.
^XXVI “enter” = eiserchomai. Related to “came” in v2. From eis (to, into, for, among) + erchomai (see note VIII above). This is to go in in a literal or figurative sense.
^XXVII “second time” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy
^XXVIII “mother’s” = meter. This is mother in a literal or figurative sense.
^XXIX “womb” = koilia. From koilos (hollow). This is belly or organs in the abdomen. So, it could be stomach, womb, or heart. Figuratively, this refers to one’s inner self.

^XXX “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.
^XXXI “Spirit” = pneuma. From pneo (to blow, breath, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
^XXXII “flesh” = sarx. May be from saroo (to sweep, cleanse by sweeping); from sairo (to brush off). This is flesh, the body, human nature, materiality, kindred. Flesh is not always evil in scripture (as when it refers to Jesus taking on a human body). However, it is generally used in a negative way for actions made selfishly and not through faith. This can mean animal flesh, i.e. meat, or refer to body in contrast to soul/spirit. Flesh can be a way of talking about how things or people are related or talking about human frailty (physical or moral).

^XXXIII “be astonished” = thaumazo. From thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance). This is to marvel, wonder, or admire. To be amazed out of one’s senses or be awestruck. Being astonished and starting to contemplate what was beheld. This root is where the word “theatre” comes from.
^XXXIV “must” = dei. Related to “Nicodemus” in v1. From deo (see note V above). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
^XXXV “wind” = pneuma. Same as “Spirit” in v5. See note XXXI above.
^XXXVI “blows” = pneo. Related to “Spirit” in v5. See note XXXI above.
^XXXVII “chooses” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

^XXXVIII “hear” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
^XXXIX “sound” = phone. Probably from phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is a voice, sound, tone or noise. It can also be a language or dialect.
^XL “goes” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
^XLI “everyone” = pas. This is all or every.

^XLII “be” = ginomai. Related to “born” in v3. See note XXI above.
^XLIII “Israel” = Israel. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god)}. This is Israel the people and the land.
^XLIV “understand” = ginosko. Related to “named” in v1. See note IV above.
^XLV “testify” = martureo. From martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr). This is to bear witness, testify, give evidence. It is to testify in a literal or figurative sense.
^XLVI “receive” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
^XLVII “testimony” = marturia. Related to “testify” in v11. From martureo (see note XLV above). This is testimony, witness, evidence, record, reputation.

^XLVIII “earthly” = epigeios. 7x in NT. From epi (on, upon, what is fitting) + ge (earth, land, soil, region, country, the inhabitants of an area). This is earthly or worldly. It can mark the earth in contrast to the sky or the earth in contrast to heaven. It can include all of physical life or describe the moral character of the world.
^XLIX “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^L “heavenly” = epouranios. 19x in NT. From epi (on, upon, what is fitting) + ouranos (air, sky, the atmosphere, heaven; the sky that is visible; the spiritual heaven where God dwells; implies happiness, power, and eternity); {perhaps from oros (mountain, hill)}. This is heavenly, celestial, high, heavenly one, heavenly thins. It is the heavenly sphere in contrast to the earthly one, the place of spiritual activity. Figuratively, it can mean divine or spiritual. Properly, this describes that which is fitting from heaven’s perspective.

^LI “ascended” = anabaino. Related to “kingdom” in v3. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (see note XX above)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
^LII “heaven” = ouranos. Related to “heavenly” in v12. See note L above.
^LIII “descended” = katabaino. Related to “kingdom” in v3 & “ascended” in v13. From kata (down, against, throughout, among) + baino (see note XX above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
^LIV “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LV “Man” = anthropos. Same as {untranslated} in v1. See note II above.
^LVI Some manuscripts add “who is in heaven.”

^LVII “Moses” = Mouses. From Hebrew Mosheh (Moses); from mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^LVIII “lifted up” = hupsoo. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond). This is to elevate in a literal or figurative sense. So it could be to raise up or set something in a high place or to exalt or make something great.
^LIX “serpent” = ophis. Related to {untranslated} in v1. Perhaps from optanomai (see note II above). This is snake or serpent, often used of the devil. It is the snake as a type that is sly or cunning – someone malicious.
^LX “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.
^LXI “have” = echo. This is have, hold, possess.
^LXII “eternal” = aionios. From aion (an age, length of time). This is age-long, forever, everlasting. Properly, that which lasts for an age. This is where eon comes from.
^LXIII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

^LXIV “loved” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
^LXV “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
^LXVI “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^LXVII “only” = monogenes. Related to “born” in v3 & “be” in v9. 9x in NT. From monos (alone, only, solitary, sole, mere, desolate); {probably from meno (to stay, remain, wait, continue, endure)} + genos (see note XXI above). This is only begotten, unique, one and only, one of a kind.
^LXVIII “perish” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.

^LXIX “send” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
^LXX “condemn” = krino. To judge, decide, think good, condemn, determine, pass judgment, stand trial, sue. This is judging whether it is done in court or in a private setting. Properly, it refers to mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty. It can imply trying, condemning, punishing, or avenging.
^LXXI “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.

^LXXII “judgment” = krisis. Related to “condemn” in v17. From krino (see note LXX above). This is a judging or a sentence. It is often used of God’s judgment, but can also be any accusation or condemnation. This is where the word “crisis” comes from.
^LXXIII “light” = phos. From phao (to shine or make visible, especially with rays of light); from the same as phaino (to bring light, cause to appear, shine, become visible or clear). This is light, a source of light, fire, or radiance. This is light with specific reference to what it reveals. It is luminousness whether natural or artificial, abstract or concrete, literal or figurative.
^LXXIV “people” = anthropos. Same as {untranslated} in v1. See note II above.

^LXXV “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.
^LXXVI “deeds” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
^LXXVII “evil” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.

^LXXVIII “all” = pas. Same as “everyone” in v8. See note XLI above.
^LXXIX “do” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.
^LXXX “evil” = phaulos. 6x in NT. This is bad, worthless, or foul. Figuratively, it can mean wicked or evil.
^LXXXI “hate” = miseo. From misos (hatred). This word is used in two ways in the New Testament. One has to do with how we prioritize. In order to prioritize something the highest, it means we have to rank other things lower. We cannot have 10 number one priorities. So, the nine that are not number 1, we love less or we value them lower. We make a moral choice the springs from our values about where we put our time, efforts, energy, etc. The other way is detesting or hatred as we normally think of it. This sense has a particular affinity with persecuting the one we hate.
^LXXXII “be exposed” = elegcho. 17x in NT. This is to expose, reprove, discipline, convict, or rebuke. It is using convincing evidence to expose a wrong.

^LXXXIII “do” = poieo. Same as “do” in v2. See note XVI above.
^LXXXIV “true” = aletheia. From alethes (true, unconcealed; true because it is in concert with fact and reality – attested; literally, what cannot be hidden; truth stands up to test and scrutiny and is undeniable, authentic). {from a (not, without) + lanthano (unnoticed, concealed)}. Truth is literally that which is not or cannot be concealed. This word covers more than the sense of true versus false. It spoke of truth as that which corresponds to reality – reality as opposed to illusion. Thus, it includes, sincerity, straightforwardness, and reality itself.
^LXXXV “may be clearly seen” = phaneroo. Related to “sound” in v8 & “light” in v19. From phaneros (visible, apparent, clear, shining); from phos (see note LXXIII above); from the same as phaino (see note XXXIX above). This is to make visible or clear, to make known. Properly, it is to illumine and so to make apparent or bring into open view.
^LXXXVI “done” = ergazomai. Related to “deeds” in v19. From ergon (see note LXXVI above). This is to work, labor, perform, toil.