Semantic Analysis
07 Semantic Analysis
Koine Greek → Filipino | 3 John 1:1–14 | Language Package Extension
Source language: Koine Greek (with English intermediary) Destination language: Filipino (Tagalog) Curriculum: 3 John Doctrines in scope: Hospitality to Traveling Ministers; Imitating Good rather than Evil; Church Leadership and Pride (Diotrephes); Commendation of Faithful Witness (Demetrius); Truth and Christian Fellowship
Methodology Note
3 John is a single-chapter, fourteen-verse letter. The PRD mandate for full-book coverage and the mandate that the core passage receive verse-by-verse treatment converge here: the entire book is the core passage. This document therefore treats every verse of the book in sequence below. A short “Chapter Coverage” section follows to explicitly confirm there is no remaining chapter content outside this treatment, satisfying the full-book-coverage requirement in a form appropriate to a one-chapter book.
Where a term already exists in the baseline Romans Language Package translation_memory.json, the recorded Filipino rendering is reused exactly and marked [REUSED FROM BASELINE]. New terms are analyzed fresh and proposed for addition to translation memory in 08_core_glossary.md.
Core Passage Verse-by-Verse Analysis: 3 John 1:1–14
3 John 1:1
Greek: Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ. English (representative): “The elder to the beloved Gaius, whom I love in truth.”
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elder
- Original: πρεσβύτερος
- Transliteration: presbyteros
- Literal meaning: “older man”; by extension, an office-holder of recognized seniority and authority
- Semantic range: physical old age; a church office (overseer/elder); here, self-designation of apostolic authority (traditionally understood as John)
- English variants: elder, presbyter, old man
- Contextual theological meaning: The author identifies himself by an authoritative pastoral title rather than by name, asserting recognized spiritual authority over the churches addressed, directly relevant to the Diotrephes contrast later in the letter (legitimate vs. illegitimate authority).
- Destination rendering & risk: matanda (established Filipino Bible term for this office, e.g., Titus 1:5). Risk: Medium — “matanda” is also the ordinary word for “an old person”; context must make clear this is a recognized leadership title, not a remark about age. Should not be confused with the Catholic clerical titles “pari” (priest) or “obispo” (bishop).
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beloved / love
- Original: ἀγαπητός (adj.) / ἀγαπάω (verb)
- Transliteration: agapētos / agapaō
- Literal meaning: “dearly loved one” / “to love”
- Semantic range: covenantal, self-giving love; affection; esteem
- English variants: beloved, dear, dearly loved; love, cherish
- Contextual theological meaning: Establishes the letter’s warm pastoral tone and signals that the relationship between elder and Gaius is grounded “in truth” — love and truth are inseparable throughout the letter (see Truth and Christian Fellowship doctrine).
- Destination rendering & risk: minamahal (beloved, adjective); iniibig (verb “I love”). Risk: High — everyday Filipino “pag-ibig”/“minamahal” carries strong romantic-love connotations; must be anchored to covenantal, self-giving love. There is also a parallel risk to the baseline’s grace/utang-na-loob concern: this love must not be reframed as a reciprocal social debt requiring repayment, since the same cultural instinct that recasts grace as utang na loob can recast pastoral/hospitality love the same way.
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truth
- Original: ἀλήθεια
- Transliteration: alētheia
- Literal meaning: “that which is not hidden/concealed”; reality, factuality
- Semantic range: factual accuracy; genuineness; the revealed gospel reality; fidelity to Christ’s teaching
- English variants: truth, truly, genuinely
- Contextual theological meaning: In 3 John, “truth” functions almost as a proper designation for the gospel and the Christian life shaped by it (“walking in the truth,” v. 3–4). Love “in truth” means love that flows from and is consistent with the gospel, not mere sentiment.
- Destination rendering & risk: katotohanan. Risk: Medium — “katotohanan” in everyday Filipino usage means simple factual correctness; the doctrinal/relational sense (fidelity to the gospel, a whole way of life) must be drawn out by context and teaching notes, especially since this term recurs seven times in fourteen verses and anchors the letter’s central doctrine.
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Gaius (proper name) → Gayo [established Filipino Bible form]. Risk: Low.
3 John 1:2
Greek: Ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή.
- soul
- Original: ψυχή
- Transliteration: psychē
- Literal meaning: “breath, life”; the inner self/person
- Semantic range: physical life; the seat of emotion and will; the whole inner person; (elsewhere in the NT) the eternal self
- English variants: soul, life, inner being
- Contextual theological meaning: The elder prays that Gaius’s outward, bodily well-being would match the spiritual health already evident in him — the soul’s prospering is the measure against which physical prosperity is wished.
- Destination rendering & risk: kaluluwa. Risk: Medium — the baseline package already flags bare “kaluluwa” as risky when used for the Holy Spirit (folk association with a wandering soul/ghost); here the referent is different (a living person’s inner spiritual well-being), but the same folk-associative risk means a teaching note should clarify this refers to Gaius’s ongoing spiritual health, not a disembodied spirit.
3 John 1:3
Greek: ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθεί�ᾳ, καθὼς σὺ ἐν ἀληθεί�ᾳ περιπατεῖς.
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brothers/brethren
- Original: ἀδελφοί
- Transliteration: adelphoi
- Literal meaning: “those from the same womb”; siblings
- Semantic range: biological siblings; fellow Jews; fellow believers (fictive kinship)
- English variants: brothers, brethren, fellow believers
- Contextual theological meaning: Identifies the traveling visitors as fellow members of the Christian family, the very group whose hospitable reception is this letter’s central concern.
- Destination rendering & risk: mga kapatid [established Filipino Bible term for fellow believers]. Risk: Low.
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testify/witness
- Original: μαρτυρέω (verb); related noun μαρτυρία in v. 12
- Transliteration: martyreō / martyria
- Literal meaning: “to bear witness, give testimony”
- Semantic range: legal testimony; personal eyewitness report; commendation of character
- English variants: testify, witness, bear record, give testimony
- Contextual theological meaning: The traveling brothers publicly reported Gaius’s consistent, truth-shaped life — testimony functions as the letter’s mechanism for commending faithful character (paralleling Demetrius’s commendation in v. 12).
- Destination rendering & risk: nagpatotoo (verb) / patotoo (noun). Risk: Medium — must retain the sense of a public, verifiable report of character, not vague praise.
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walk
- Original: περιπατέω
- Transliteration: peripateō
- Literal meaning: “to walk around”
- Semantic range: literal ambulation; (idiomatic, common in NT) one’s manner of life/conduct
- English variants: walk, live, conduct oneself
- Contextual theological meaning: A settled, ongoing pattern of life consistent with the gospel — not a one-time decision but continuous conduct “in truth.”
- Destination rendering & risk: lumalakad (idiom: “lumalakad sa katotohanan,” walking in the truth). Risk: Low — this idiom is already well established in Filipino Bible usage and is readily understood as “consistently living according to.”
3 John 1:4
Greek: μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθεί�ᾳ περιπατοῦντα.
- children
- Original: τέκνα
- Transliteration: tekna
- Literal meaning: “offspring, children”
- Semantic range: biological children; spiritual converts/disciples under one’s pastoral care
- English variants: children, my children
- Contextual theological meaning: The elder speaks of Gaius (and others) as his spiritual children — those he led to faith or nurtured — expressing pastoral joy at their continuing faithfulness.
- Destination rendering & risk: mga anak (with clarifying note: spiritual, not biological). Risk: Medium — must be kept distinct from the Romans package’s “pag-ampon” (adoption into God’s family) doctrine, which concerns legal sonship before God; this is a pastor-to-disciple relationship, a related but distinct sense of spiritual fatherhood.
3 John 1:5
Greek: Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους.
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faithful(ly)
- Original: πιστόν (neuter adjective used adverbially: “a faithful thing”)
- Transliteration: piston
- Literal meaning: “trustworthy, reliable, faithful”
- Semantic range: trustworthiness of a person; reliability of an action; (elsewhere) the root of “faith/believe”
- English variants: faithfully, a faithful thing, loyally
- Contextual theological meaning: Gaius’s hospitality is commended as a “faithful” act — consistent, trustworthy conduct that matches his profession, not an isolated gesture.
- Destination rendering & risk: matapat. Risk: Low — standard, well-understood term; shares a root with pananampalataya (faith) but functions here as a straightforward description of trustworthy conduct.
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strangers
- Original: ξένοι
- Transliteration: xenoi
- Literal meaning: “foreigners, strangers, guests”
- Semantic range: foreigners; guests; strangers not otherwise known to the host
- English variants: strangers, foreigners, guests
- Contextual theological meaning: These are traveling gospel workers personally unknown to Gaius, yet he extends the same faithful hospitality to them as to known “brothers” — the letter’s central commendable behavior and the anchor of the Hospitality doctrine.
- Destination rendering & risk: mga taga-ibang lupa (established Filipino Bible phrasing: “taga-ibang lupa,” those from elsewhere). Risk: Medium — everyday Filipino cultural instinct may read “stranger” through a wariness-of-outsiders lens; teaching must clarify these are itinerant gospel workers deserving gospel-partnership support, not merely undifferentiated unknown visitors, and that the hospitality shown is a specific ministry partnership, not generic Filipino social courtesy (pagpapatuloy) alone.
3 John 1:6
Greek: οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας· οὕς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ.
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love
- Original: ἀγάπη
- Transliteration: agapē
- (See fields under v. 1 “beloved/love.”) Here as a noun describing the character of Gaius’s hospitality, publicly reported “before the church.”
- Destination rendering & risk: pag-ibig. Risk: High (same reasoning as v. 1).
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church
- Original: ἐκκλησίᾳ
- [REUSED FROM BASELINE] iglesia. Risk: Medium per baseline notes — the gathered assembly of believers, not the building.
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send forward / help on the journey
- Original: προπέμπω (aorist participle προπέμψας)
- Transliteration: propempō
- Literal meaning: “to send before/ahead”; “to escort, accompany partway, provision for a journey”
- Semantic range: a technical term in the early church for material support of traveling ministers — provisions, funds, an escort for part of the journey
- English variants: send on their way, help on their journey, set forward on their journey, send off
- Contextual theological meaning: This is the concrete action commended in the letter — not merely a farewell but tangible material and logistical support enabling gospel workers to continue their mission. It is the operational center of the Hospitality to Traveling Ministers doctrine.
- Destination rendering & risk: tulungan sa kanilang paglalakbay (help/support them in their journey). Risk: High — a literal or thin rendering (“magpaalam,” to say goodbye; or a bare “ihatid,” to escort) risks reducing this to a polite farewell gesture, losing the material-support and gospel-partnership sense that is the doctrinal point of the whole letter.
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worthily of God
- Original: ἀξίως τοῦ θεοῦ
- Transliteration: axiōs tou theou
- Literal meaning: “in a manner worthy/fitting of God”
- Semantic range: a standard of conduct measured against God’s own character, not human convention
- English variants: in a manner worthy of God, in a godly way, as befits God
- Contextual theological meaning: The hospitality shown is to be of a quality and generosity that reflects God’s own character — this is ministry-support, not ordinary social obligation.
- Destination rendering & risk: sa paraang nararapat sa Diyos. Risk: Medium — must not be softened into a general courtesy standard; the referent standard is God’s character specifically.
3 John 1:7
Greek: ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν.
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name
- Original: ὄνομα
- Transliteration: onoma
- Literal meaning: “name”
- Semantic range: a person’s identity/reputation; (with the article, referring to God/Christ) shorthand for Christ’s person, authority, and cause
- English variants: for the sake of the Name, for his name’s sake, on behalf of Christ
- Contextual theological meaning: The missionaries traveled specifically to advance the cause and reputation of Christ, refusing support from unbelievers to keep the gospel’s advance free from any appearance of financial self-interest.
- Destination rendering & risk: alang-alang sa Pangalan (ni Kristo). Risk: High — a bare rendering of “Pangalan” risks being absorbed into a folk-devotional pattern of invoking a powerful name for protection or favor (a pattern already flagged in the baseline’s rejection of anting-anting for “power of God”); a teaching note is required clarifying this refers to Christ’s person, authority, and reputation being advanced through gospel proclamation, not a name invoked for supernatural benefit.
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Gentiles / pagans
- Original: ἐθνικῶν
- Transliteration: ethnikōn
- Literal meaning: “of the nations/peoples”
- Semantic range: non-Jews generally (neutral ethnic sense, cf. Romans’ ἔθνη); in this specific construction, a pejorative narrower sense — “pagans, unbelievers” from whom support should not be accepted
- English variants: Gentiles, pagans, unbelievers, heathen
- Contextual theological meaning: Distinct from Romans’ neutral “nations/non-Jews” category (mga Hentil, addressing ethnic inclusion in the gospel), here the term names unbelieving outsiders whose patronage the missionaries deliberately declined, to avoid the gospel appearing dependent on, or beholden to, non-Christian financial support.
- Destination rendering & risk: Risk: High. This is a related but distinct Greek word (ἐθνικός, not ἔθνη) carrying a different, narrower, pejorative sense than the baseline’s “mga Hentil” (established for the neutral ethnic-inclusion doctrine in Romans). Reusing “mga Hentil” here without a clarifying note would flatten two different doctrinal points into one term. Recommended rendering: mga hindi mananampalataya (“unbelievers”), with a mandatory translator note distinguishing this missionary-support sense from the Romans “mga Hentil” ethnic-inclusion sense; if “mga Hentil” is retained for consistency with other NT letters, the same clarifying note is required.
3 John 1:8
Greek: ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ.
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receive/support
- Original: ὑπολαμβάνω
- Transliteration: hypolambanō
- Literal meaning: “to take up from under”; “to support, take on responsibility for”
- Semantic range: to receive hospitably; to take up financial/material responsibility for someone
- English variants: receive, support, welcome, take responsibility for
- Contextual theological meaning: Believers have an obligation (“ought”) to take up material support of gospel workers such as these, making themselves partners in the truth’s advance.
- Destination rendering & risk: tumanggap (at tumustos). Risk: Medium — should carry the sense of taking on responsibility for support, not passive social welcome alone.
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fellow workers
- Original: συνεργοί
- Transliteration: synergoi
- Literal meaning: “those who work together”
- Semantic range: co-laborers in any joint task; co-laborers specifically in gospel ministry
- English variants: fellow workers, co-workers, partners
- Contextual theological meaning: Hosting and supporting traveling ministers makes the host an active participant in gospel work, not merely a passive bystander or financier.
- Destination rendering & risk: mga kamanggagawa (sa katotohanan). Risk: Low.
3 John 1:9
Greek: Ἔγραψα τι τῇ ἐκκλησί�ᾳ· ἀλλ’ ὁ φιλοπρωτεύων αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς.
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loves to be first / preeminence
- Original: φιλοπρωτεύων (present participle of φιλοπρωτεύω)
- Transliteration: philoprōteuōn
- Literal meaning: “loving to be first”; a rare compound (love + first) essentially unique to this verse in the NT
- Semantic range: an inordinate personal desire for primacy, control, and preeminence within the church
- English variants: loves to have preeminence, loves to be first, likes to put himself first, desires to be supreme
- Contextual theological meaning: This is the letter’s central diagnostic term for illegitimate church leadership — not the possession of authority itself, but a self-exalting hunger for supremacy that leads Diotrephes to reject the elder’s authority and abuse his own local position.
- Destination rendering & risk: nagnanais na manguna sa lahat. Risk: High — must clearly convey an illegitimate, self-serving ambition for supremacy, distinct from legitimate church leadership/eldership (matanda, pamumuno) affirmed positively elsewhere; a teaching note should distinguish godly authority from this prideful self-promotion so the term is not mistaken as a critique of church leadership as such.
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receive/welcome
- Original: ἐπιδέχομαι
- Transliteration: epidechomai
- Literal meaning: “to receive to oneself, accept, welcome”
- Semantic range: to welcome a person; to accept a message or authority
- English variants: receive, welcome, accept
- Contextual theological meaning: Diotrephes refuses to acknowledge/welcome the elder’s authority (and, per v. 10, his messengers) — a direct act of rebellion against recognized apostolic leadership.
- Destination rendering & risk: tinatanggap (negated: “hindi tinatanggap”). Risk: Medium.
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Diotrephes (proper name) → Diotrepes. Risk: Low (as a name); the associated doctrine (Church Leadership and Pride) is High.
3 John 1:10
Greek: διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω τὰ ἔργα ἃ ποιεῖ λόγοις πονηροῖς φλυαρῶν ἡμᾶς, καὶ μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς καὶ τοὺς βουλομένους κωλύει καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει.
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malicious/evil words; prating
- Original: λόγοις πονηροῖς φλυαρῶν
- Transliteration: logois ponērois phlyarōn
- Literal meaning: φλυαρέω — “to talk nonsense, babble against”; πονηρός — “evil, malicious”
- Semantic range: φλυαρέω is a rare NT verb (essentially unique here) meaning to make groundless, malicious accusations, more than mere idle gossip
- English variants: prating against us with malicious words, spreading unjust accusations, spouting malicious nonsense
- Contextual theological meaning: Diotrephes actively slanders the elder and his associates with baseless charges, compounding his rejection of authority with active defamation — part of the pattern of prideful abuse this doctrine addresses.
- Destination rendering & risk: pinagwiwikaan ng masasamang salita / walang katwirang paninira. Risk: Medium — must capture slanderous, baseless accusation, not casual complaint.
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cast out
- Original: ἐκβάλλει (present, ἐκβάλλω)
- Transliteration: ekballei / ekballō
- Literal meaning: “to throw out, drive out, expel”
- Semantic range: physical expulsion; forcible removal; ecclesiastical exclusion from fellowship/discipline
- English variants: cast out, expel, put out, excommunicate
- Contextual theological meaning: Diotrephes wrongly excludes from the local congregation those who wish to welcome the traveling brothers — an abuse of whatever disciplinary authority he holds, turning church discipline into an instrument of personal control rather than righteous correction.
- Destination rendering & risk: itinataboy / pinalalayas. Risk: High — must convey an unjust, authority-abusing act of exclusion (the negative model in this doctrine), not a legitimate exercise of church discipline; teaching should distinguish this abuse from any legitimate biblical process of church discipline elsewhere in Scripture.
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church [REUSED FROM BASELINE] iglesia.
3 John 1:11
Greek: Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν.
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imitate/follow
- Original: μιμοῦ (present imperative of μιμέομαι)
- Transliteration: mimou / mimeomai
- Literal meaning: “to imitate, mimic, follow as a model” (root of English “mime, mimic”)
- Semantic range: imitation of observed conduct; following an example set by another person’s life
- English variants: imitate, follow, copy the example of
- Contextual theological meaning: The letter’s central ethical exhortation and the anchor of the “Imitating Good rather than Evil” doctrine — Gaius (and Demetrius) model the good to be imitated; Diotrephes models the evil to be avoided. The imitation is of observable, concrete conduct within this letter’s own narrative, not an abstract moral principle.
- Destination rendering & risk: tularan. Risk: High — risk of collision with the existing Filipino Catholic devotional practice of imitating the life of a canonized saint (pagtularan sa buhay ng mga santo) as a devotional discipline directed at venerated figures. A teaching note should clarify that this is imitation of ordinary, observable good conduct within the local Christian community (as modeled by Gaius and Demetrius), not veneration of, or devotion directed toward, a sanctified figure.
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good / evil
- Original: ἀγαθόν / κακόν
- Transliteration: agathon / kakon
- Literal meaning: “good” / “bad, evil, harmful”
- Semantic range: moral goodness/badness; beneficial/harmful quality
- English variants: good, evil, bad
- Destination rendering & risk: mabuti / masama. Risk: Low.
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doing good / doing evil
- Original: ἀγαθοποιῶν / κακοποιῶν
- Transliteration: agathopoiōn / kakopoiōn
- Literal meaning: “one who does good” / “one who does evil”
- Semantic range: habitual moral practice, a settled pattern of conduct
- Destination rendering & risk: gumagawa ng mabuti / gumagawa ng masama. Risk: Low.
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has not seen God
- Original: οὐχ ἑώρακεν τὸν θεόν
- Transliteration: ouch heōraken ton theon
- Literal meaning: “has not seen/perceived God”
- Semantic range: literal physical sight; (idiomatic, Johannine) genuine relational knowledge of God evidenced by conduct
- English variants: has not seen God, does not know God, has no relationship with God
- Contextual theological meaning: A Johannine idiom (cf. 1 John) — habitual evildoing demonstrates the absence of a genuine relationship with God, regardless of any outward religious profession.
- Destination rendering & risk: hindi nakakita/nakakilala sa Diyos. Risk: Medium — must not be read literalistically, as though anyone has ever physically seen God; teaching note should clarify this is an idiom for relational knowledge of God evidenced by one’s conduct.
3 John 1:12
Greek: Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ τῆς ἀληθείας αὐτῆς· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν.
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Demetrius (proper name) → Demetrio. Risk: Low (as a name); the associated doctrine (Commendation of Faithful Witness) is a positive model paired with High-risk terms below.
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good report / has been testified of
- Original: μεμαρτύρηται (perfect passive of μαρτυρέω)
- Transliteration: memartyrētai
- (See fields under v. 3 “testify/witness.”) Here in the perfect tense: an established, standing reputation confirmed by everyone, including “the truth itself” personified as a witness.
- Destination rendering & risk: pinatotohanan / may mabuting patotoo. Risk: Medium.
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truth
- Original: τῆς ἀληθείας
- [Same term as v. 1.] Here personified — “the truth itself” bears witness to Demetrius’s character, an emphatic way of saying his conduct is self-evidently consistent with the gospel.
- Destination rendering & risk: katotohanan. Risk: Medium (as above).
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testimony/witness (noun)
- Original: μαρτυρία
- Transliteration: martyria
- (See “testify/witness” above; noun form.) The elder adds his own apostolic testimony alongside the general report.
- Destination rendering & risk: patotoo. Risk: Medium.
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true
- Original: ἀληθής (adjective, distinct from the noun ἀλήθεια)
- Transliteration: alēthēs
- Literal meaning: “true, truthful, accurate”
- Semantic range: factual accuracy of a specific statement or testimony
- English variants: true, truthful, accurate
- Contextual theological meaning: A simple assertion of the reliability of the elder’s own testimony about Demetrius — distinct from the thicker theological “truth” (ἀλήθεια) used elsewhere in the letter.
- Destination rendering & risk: tunay/totoo. Risk: Low-Medium — care should be taken to keep this adjective (simple truthfulness of a statement) distinct from the noun katotohanan (the letter’s larger theological theme), so the two are not collapsed into one undifferentiated idea in translation.
3 John 1:13
Greek: πολλὰ εἶχον γράψαι σοι, ἀλλ’ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράψαι·
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ink
- Original: μέλανος (μέλαν)
- Transliteration: melan
- Literal meaning: “black [substance],” i.e., ink
- Destination rendering & risk: tinta. Risk: Low.
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pen/reed
- Original: καλάμου (κάλαμος)
- Transliteration: kalamos
- Literal meaning: “reed,” used as a writing implement
- Destination rendering & risk: panulat. Risk: Low.
3 John 1:14
Greek: ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν. Εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ’ ὄνομα.
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peace
- Original: Εἰρήνη
- [REUSED FROM BASELINE] kapayapaan. Risk: Medium per baseline — relational, covenantal peace as a closing blessing, not merely absence of conflict.
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friends
- Original: φίλοι
- Transliteration: philoi
- Literal meaning: “friends, loved ones” (from φιλέω, a distinct love-word from ἀγάπη)
- Semantic range: personal friendship bonds; affectionate relationship distinct from kinship (ἀδελφοί) or the letter’s theological ἀγάπη
- English variants: friends, loved ones
- Contextual theological meaning: The closing greeting names a specific, personal circle of relationships within the wider fellowship of truth — individual, named friendships nested within the church’s corporate life, part of the letter’s overall picture of Truth and Christian Fellowship.
- Destination rendering & risk: mga kaibigan. Risk: Medium — should be kept distinct from “mga kapatid” (brothers, covenantal-family language) so the text’s own distinction between fictive-kinship and personal-friendship relationships is not flattened into one undifferentiated term.
Chapter Coverage: Confirming Full-Book Scope
3 John consists of a single chapter of fourteen verses, which is entirely coextensive with the core passage (3 John 1:1–14) analyzed verse-by-verse above. There is no additional chapter content in this book requiring separate treatment. This document therefore already provides complete, full-book coverage of 3 John, satisfying the PRD Phase 1 full-book-coverage mandate for a single-chapter book.
No terms from the baseline Romans Language Package are contradicted by this analysis. Two baseline terms are reused exactly as recorded (iglesia for church; kapayapaan for peace). All other load-bearing terms identified above are new to this curriculum and are proposed for translation memory in 08_core_glossary.md.
This document extends, and does not contradict, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) for the destination language filipino.