Semantic Analysis

English → French | 3 John 1:1–14 | Koine Greek Source Analysis

Curriculum: 3 John Core passage: 3 John 1:1–14 Book structure note: 3 John is a single-chapter, fourteen-verse letter. There is no Chapter 2, 3, etc. The core passage IS the entire book. Per the PRD Phase 1 full-book-coverage mandate, this document therefore satisfies “every chapter first to last” by giving verse-by-verse treatment to the whole of 3 John’s one chapter. No chapter is silently omitted; there is exactly one chapter, and it receives full verse-by-verse treatment below. A closing section explicitly confirms complete coverage.

Baseline reuse rule: Any term below that already has an established rendering in the baseline Romans translation_memory.json (French) is marked [BASELINE REUSE] and the recorded French rendering is used exactly, without modification.

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Core Passage: Verse-by-Verse Analysis (3 John 1:1–14)

Verse 1

Greek: Ὁ πρεσβύτερος Γαίῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ. Gloss: “The elder, to Gaius the beloved, whom I love in truth.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
πρεσβύτερος	presbyteros	elder, older man	(1) age-based seniority; (2) formal office of church oversight (cf. Acts 14:23, Titus 1:5); (3) self-designation of apostolic authority in old age	”the elder,” “the presbyter,” “the old man”	The author (traditionally John the Apostle) identifies himself by pastoral office/authority rather than name — an understated claim to spiritual oversight that frames his right to instruct Gaius and rebuke Diotrephes.	High. French “ancien” is the established Reformed/Protestant term for a lay elder (conseil des anciens), while Catholic tradition reads clergy hierarchy primarily through “prêtre” (priest) and “évêque” (bishop, historically descended from episkopos, distinct from presbyteros). Rendering risks either (a) importing sacerdotal/priestly connotations absent from the Greek self-designation, or (b) flattening it to mere old age. Central to the “Church Leadership and Pride” doctrine unit, where legitimate pastoral authority (the elder) is contrasted with Diotrephes’ illegitimate self-exaltation.
ἀγαπητός	agapētos	beloved, dearly loved	term of affectionate address among believers	”beloved,” “dear friend”	Establishes the relational, covenantal warmth of the letter’s address; used 4x in 3 John (vv.1,2,5,11) as a structural marker introducing each new exhortation.	Low. “Bien-aimé” is stable across the French Bible tradition (Segond, TOB, BJ); no false-friend risk.
ἀγαπάω	agapaō	to love	covenantal, self-giving love (distinct in NT usage from ἐρᾶν/eros)	“love,” “cherish”	John’s love for Gaius “in truth” — love grounded in and inseparable from shared gospel truth, not mere personal affection.	Medium. French “aimer”/“amour” carries strong default romantic/erotic connotation in ordinary usage (unlike Greek, which lexically distinguishes ἀγάπη from ἔρως). Context (“en vérité”) must be preserved to anchor the covenantal, non-romantic sense.
ἀλήθεια	alētheia	truth, reality	(1) factual accuracy; (2) the gospel reality revealed in Christ; (3) genuineness/sincerity of conduct	”truth,” “truthfully,” “in truth”	The organizing theme of the letter (occurs 6x: vv.1,3,4,8,12); truth is both the content believed and the sphere/manner of life (“walking in truth”). Core to the “Truth and Christian Fellowship” doctrine.	Medium. Secular French intellectual culture (post-Enlightenment, postmodern) readily treats “la vérité” as relative or perspectival (“à chacun sa vérité”). Must anchor as the fixed gospel reality and its resulting way of life, not a subjective viewpoint.

Verse 2

Greek: Ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή. Gloss: “Beloved, I pray that all may go well with you and that you may be in good health, just as your soul is going well.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
εὔχομαι	euchomai	to wish, to pray	a formal epistolary wish/prayer	”I pray,” “I wish”	Standard letter-opening convention adapted by John into genuine pastoral prayer.	Low. “Je prie/je souhaite” — stable.
εὐοδοῦσθαι	euodousthai	to prosper, to have a good journey (root sense: “good road”)	material/circumstantial well-being; by NT usage extended metaphorically to spiritual flourishing	”prosper,” “go well,” “succeed”	A conventional Hellenistic epistolary greeting-wish, deliberately paired by John with the deeper standard of the soul’s prospering — not a doctrinal promise of material wealth.	High. This verse is among the most frequently proof-texted for health-and-wealth (“évangile de la prospérité”) theology, a movement with substantial and growing presence in francophone Christianity, especially in African and Caribbean diaspora congregations. Rendering must be framed explicitly as an epistolary greeting convention, subordinated to the soul’s prospering, not as a stand-alone material-blessing promise.
ὑγιαίνειν	hygiainein	to be healthy, sound	physical health; by extension “sound” teaching (cf. “sound doctrine”)	“be in good health,” “be well”	Paired with εὐοδοῦσθαι in a standard ancient letter-greeting formula.	Low. “Être en bonne santé” — stable, though see the compound risk noted above under εὐοδοῦσθαι.
ψυχή	psychē	soul, inner life, whole self	the seat of one’s life, will, and spiritual condition, not merely an immaterial “ghost"	"soul,” “life,” “inner being”	The true measure of well-being John cares about — Gaius’s spiritual condition, evidenced by his faithful, truth-walking conduct.	Medium. French “âme” in ordinary secular usage skews toward a poetic/psychological register (“état d’âme,” “âme sœur”) rather than the biblical sense of one’s whole spiritual life and standing before God.

Verse 3

Greek: ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθεί�ᾳ περιπατεῖς. Gloss: “For I rejoiced greatly when brothers came and testified to your truth, just as you walk in truth.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
χαίρω	chairō	to rejoice	joy at good news	”rejoiced,” “was glad”	John’s pastoral joy at receiving a good report of Gaius.	Low. “Je me suis réjoui.”
ἀδελφός	adelphos	brother	(1) biological brother; (2) fellow believer / member of the Christian community	”brothers,” “brethren,” “fellow believers”	Traveling Christian ministers/missionaries known to Gaius as fellow members of the faith family — central to the “Hospitality to Traveling Ministers” doctrine.	Low. “Frères” is stable; note for inclusive address in teaching contexts (“frères et sœurs”) without altering the term itself in Scripture citation.
μαρτυρέω	martyreō	to testify, bear witness	formal or informal attestation of observed fact/character	”testified,” “bore witness,” “gave witness”	Visiting believers publicly attested to Gaius’s Christlike conduct — the same verb used of Demetrius in v.12, linking the two commendation scenes.	Medium. French “témoigner” also carries strong legal/courtroom and media connotations (“témoignage” in a trial or news report); must retain the sense of a character reference rooted in observed Christian conduct, not merely a factual report.
περιπατέω	peripateō	to walk	Hebraic idiom for one’s manner of life/conduct	”walk,” “conduct oneself,” “live”	Habitual, observable conduct consistent with gospel truth — a behavioral, not merely intellectual, standard.	Medium. Literal French “marcher” risks a purely physical reading unless idiomatically rendered (“vivre selon la vérité,” “se conduire dans la vérité”) to preserve the conduct sense.

Verse 4

Greek: μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθεί�ᾳ περιπατοῦντα. Gloss: “I have no greater joy than this, to hear that my children are walking in truth.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
χαρά	chara	joy	gladness, delight	”joy,” “gladness”	Pastoral joy, the noun form of χαίρω (v.3); the deepest joy of spiritual fatherhood.	Low. “Joie” — stable.
τέκνα	tekna	children	(1) biological offspring; (2) spiritual children — converts/disciples under one’s pastoral care	”children,” “my own children,” “spiritual children”	Gaius (and others) as John’s spiritual offspring through his gospel ministry, echoing Pauline “my child” language.	Medium. French “enfants” defaults to the biological/legal sense; must be clarified as spiritual-paternal language (cf. baseline “adoption filiale” pattern for family-status metaphors) so readers do not assume a literal biological claim.

Verse 5

Greek: Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους, Gloss: “Beloved, you do a faithful thing in whatever you do for the brothers, and especially for strangers,“

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
πιστός	pistos	faithful, trustworthy, reliable	dependable action rooted in faith	”faithful,” “trustworthy,” “a loyal thing”	Gaius’s hospitality is described as an act of faithfulness — reliable, gospel-consistent conduct, not simply warm sentiment.	Medium. French “fidèle” is generally stable but must not be pulled into the Romans-package merit/works debate (cf. baseline “obedience_of_faith” cautions); here it commends observable faithful action, not a claim about the basis of salvation.
ἐργάζομαι	ergazomai	to work, to do, to perform	active service/labor	”you do,” “you work,” “you accomplish”	Practical, active hospitality — not mere goodwill but concrete provision.	Low. “Faire,” “accomplir.”
ξένος	xenos	stranger, foreigner, guest	one not personally known; in NT hospitality contexts, itinerant Christian ministers unknown to the host personally but known through the faith	”strangers,” “those he did not know,” “visitors”	Traveling gospel workers who arrive without prior personal acquaintance with Gaius — the specific object of the “Hospitality to Traveling Ministers” doctrine.	Medium. Contemporary French “étrangers” carries heavy, politically charged sociopolitical freight (immigration policy, “loi sur les étrangers,” national identity debates). Context must clarify these are itinerant Christian ministers unknown personally to the host, not a general statement about immigrants or foreigners in a civic sense.

Verse 6

Greek: οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας· οὕς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ· Gloss: “who testified of your love before the church; you will do well to send them on their way in a manner worthy of God:“

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
ἀγάπη	agapē	love	covenantal, self-giving love in action	”love,” “charity” (older English)	Gaius’s hospitality is public evidence of Christian love, reported before the gathered church.	Medium. Same romantic-connotation risk as ἀγαπάω above; here specifically love expressed through concrete material provision, which must remain clear in context.
ἐκκλησία	ekklēsia	assembly, congregation	the local gathered community of believers (contrasted here with the universal/institutional sense)	“church,” “congregation,” “assembly”	[BASELINE REUSE — “Église”] The local congregation to which Gaius and later Diotrephes belong; the setting for both praiseworthy testimony (v.6) and Diotrephes’ abuse of power (vv.9–10).	High (inherited from baseline). Must be clarified in this curriculum as the local gathered community, not the universal institutional “l’Église” Catholic French usage defaults to — especially important here since the letter documents an intra-congregational leadership conflict.
προπέμπω	propempō	to send forward, to escort/provision for a journey	practical material and logistical support for departing travelers (funds, provisions, an escort)	“send on their way,” “help on their journey,” “outfit for the journey”	Concrete material support of departing missionaries — the practical expression of hospitality doctrine, not mere well-wishing.	Medium. A flat French “envoyer” (simply “to send”) loses the provisioning/equipping sense; render with a fuller phrase (e.g., “pourvoir à leur voyage,” “les aider à poursuivre leur route”) to preserve the material-support component.
ἀξίως	axiōs	worthily, in a fitting manner	conduct matching the dignity of its object	”in a manner worthy of,” “as befits”	Gaius’s provision for missionaries should reflect God’s own honor and character, not minimal courtesy.	Low. “D’une manière digne de Dieu” — stable.

Verse 7

Greek: ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν. Gloss: “For they went out for the sake of the Name, accepting nothing from the pagans/outsiders.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
ὄνομα	onoma	name	(1) a literal personal name; (2) the person’s identity/authority/reputation, here Christ’s name specifically	”the Name,” “his name,” “Christ’s name”	These missionaries traveled specifically for the sake of Christ’s name/gospel proclamation, not personal gain — grounding their claim to the church’s material support.	Medium. Lowercase “le nom” reads as a bare identifier; must be capitalized/contextualized as “le Nom” referring to Christ, distinguishing missionary motive from generic reputation-seeking.
ἐθνικός	ethnikos	pagan, heathen, non-believing outsider	one outside the community of faith (distinct from, but related to, ἔθνη/“the nations, Gentiles” as an ethnic category)	“pagans,” “outsiders,” “unbelievers”	The missionaries deliberately declined support from non-believers, relying instead on the church, so their motives could not be questioned.	Medium. Related to but distinct from baseline’s ἔθνη/“gentiles” → “païens.” Reusing “païens” here is contextually apt (the pejorative edge is intentional — those outside the covenant community), but this is a different Greek lexeme (ethnikos, not ethnē) with a narrower “outsider-to-the-faith” sense (cf. Matthew 18:17); note the distinction for reviewers so “païens” is not mistaken for a direct baseline TM entry requiring identical citation.

Verse 8

Greek: ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθεί�ᾳ. Gloss: “We therefore ought to support such people, so that we may become fellow workers with the truth.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
ὀφείλω	opheilō	to owe, to be obligated	moral/relational obligation	”ought,” “are obligated,” “owe it”	The church’s hospitality to gospel workers is framed as an obligation flowing from shared mission, not optional generosity.	Low. “Nous devons” — stable.
ὑπολαμβάνω	hypolambanō	to take up, to receive, to support	(1) to receive/welcome; (2) to support materially; (3) elsewhere in NT, “to suppose/think” (a different sense, e.g. Luke 7:43)	“receive,” “support,” “welcome and provide for”	The church’s active material and relational welcome of traveling ministers — the doctrinal core of “Hospitality to Traveling Ministers.”	Medium. Must select the “welcome/support” sense (accueillir, soutenir), not the unrelated “suppose/think” sense the same verb carries elsewhere in the NT; risk of an incorrect lexical choice flattening the hospitality doctrine into a cognitive statement.
συνεργός	synergos	fellow worker, co-laborer	a partner sharing in the same task/labor	”fellow workers,” “co-workers,” “partners”	Gaius’s hospitality makes him an active partner in the gospel mission, not a passive bystander — partnership with the truth itself, personified as a shared cause.	Medium. French “collaborateurs de la vérité” must avoid sounding like an odd reification of an abstraction; render to convey shared partnership in gospel truth-work.

Verse 9

Greek: Ἔγραψα τι τῇ ἐκκλησίᾳ· ἀλλ᾽ ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς. Gloss: “I wrote something to the church, but Diotrephes, who loves to be first among them, does not accept us.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
φιλοπρωτεύω	philoprōteuō	to love to be first, to love preeminence	self-exalting ambition for status/rank; a hapax legomenon in the NT (occurs only here)	“loves to be first,” “loves to have preeminence,” “wants to be in charge”	The defining character flaw of Diotrephes — ambition for personal preeminence in the local church, the theological center of the “Church Leadership and Pride” doctrine.	High. French “primauté” (a natural noun-form candidate, e.g. “celui qui recherche la primauté”) is the exact term used in French Catholic ecclesiology for the doctrine of papal primacy (“la primauté du pape / de Pierre”). Using “primauté” here risks an unintended and serious denominational-conflation collision — appearing to caricature or critique a specific Catholic doctrinal term via a condemned NT figure. Recommendation: avoid the noun “primauté” entirely; render with a verbal phrase (e.g., “celui qui veut être le premier,” “qui aime dominer sur les autres,” “qui cherche à s’imposer”) to describe Diotrephes’ ambition without invoking the loaded ecclesiological noun.
ἐπιδέχομαι	epidechomai	to receive, welcome, accept	hospitable/relational acceptance; also used of accepting a person’s authority or message	”receive,” “welcome,” “accept”	Diotrephes’ refusal to receive John (and by extension his messengers/authority) — the negative counterpart to hospitality doctrine, and the direct cause of the conflict narrated in vv.9–10.	Medium. “Accueillir/recevoir” is stable; must be clearly distinguished in context from ἐκκλησία-related welcome elsewhere in the letter (vv.6,8,10) so the contrast between right and wrong hospitality is legible.

Verse 10

Greek: διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς φλυαρῶν ἡμᾶς, καὶ μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφούς, καὶ τοὺς βουλομένους κωλύει καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει. Gloss: “For this reason, if I come, I will call attention to his deeds, which he does — talking maliciously against us with wicked words; and not satisfied with that, he himself does not receive the brothers, and hinders those wanting to, and casts them out of the church.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
ἔργα	erga	works, deeds, actions	observable conduct/behavior (here purely descriptive, not soteriological)	“deeds,” “works,” “actions,” “conduct”	Diotrephes’ concrete, exposable pattern of abusive behavior — narrative-descriptive, not a statement about works-righteousness.	Medium. Must not import the Romans-package “works vs. grace/merit” theological freight (cf. baseline “grace,” “justification” entries) into this pastoral-narrative usage, where ἔργα simply means observable conduct/deeds.
πονηρός	ponēros	evil, wicked, malicious	morally corrupt, harmful intent	”wicked,” “malicious,” “evil”	Describes the malicious character of Diotrephes’ words against John and his associates.	Low-Medium. “Mauvaises/méchantes” (paroles) — stable, though should not be softened to merely “unkind” (peu aimables).
φλυαρέω	phlyareō	to talk nonsense, to make baseless/malicious accusations	reckless, unfounded, injurious speech (a rare NT word, occurring only here)	“gossiping maliciously,” “spreading baseless charges,” “talking nonsense against”	Diotrephes’ slanderous public rhetoric against John — not petty gossip but a serious, reputation-damaging campaign of false accusation.	Medium. A weak rendering like “commérages” (mere gossip) trivializes the seriousness of the offense; a purely legal term like “calomnie” (defamation) may overstate a formal legal category absent from the informal Greek. Aim for a phrase capturing malicious, baseless public accusation (e.g., “en tenant des propos malveillants et sans fondement contre nous”).
κωλύω	kōlyō	to hinder, prevent, forbid	obstruction of another’s action	”hinders,” “prevents,” “forbids”	Diotrephes actively blocks other believers who wish to extend hospitality to traveling ministers.	Low. “Empêcher” — stable.
ἐκβάλλω	ekballō	to cast out, expel, drive out	forceful removal/exclusion (used elsewhere of exorcism and of formal exclusion from community)	“casts out,” “expels,” “excommunicates” (functionally)	Diotrephes’ unilateral expulsion of dissenting believers from the local congregation — the climactic abuse of pastoral power in the letter, and the sharpest data point for the “Church Leadership and Pride” doctrine.	High. In French Catholic ecclesial vocabulary this action functionally resembles “excommunication,” a formal canonical procedure with due process under canon law. The text describes an illegitimate, unilateral abuse of power, not a legitimate disciplinary process (contrast Matthew 18:15–17). Rendering must avoid vocabulary that would make Diotrephes’ action sound like a valid instance of ordinary church discipline; the abusive, self-serving character of the expulsion must remain unmistakable.

Verse 11

Greek: Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν. Gloss: “Beloved, do not imitate what is evil but what is good. The one who does good is of God; the one who does evil has not seen God.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
μιμέομαι	mimeomai	to imitate, to model oneself on	deliberate patterning of one’s conduct on an example (root of English “mimic”)	“imitate,” “follow the example of,” “model yourself on”	The direct exhortation at the heart of the “Imitating Good rather than Evil” doctrine — Gaius (and the reader) must not pattern conduct after Diotrephes’ example.	Medium. French “imiter” is lexically stable (no false-friend risk) but must retain the weight of deliberate moral patterning after an example, not passive influence or copying a style/behavior superficially.
κακός	kakos	bad, evil, morally corrupt	general moral category of wrongdoing	”evil,” “bad,” “wrong”	Contrasted with ἀγαθόν as the pattern not to be imitated — exemplified concretely by Diotrephes.	Medium. Basic vocabulary (“le mal”), but risk of a secular-relativist “bien et mal” ethics reading disconnected from the verse’s own theological anchor (knowing/not knowing God), rather than grounded in God’s own character.
ἀγαθός	agathos	good, morally excellent	positive moral category rooted in God’s character	”good,” “what is good”	The positive pattern to imitate — exemplified concretely by Demetrius (v.12).	Medium. Same relativism risk as κακός above; context must tie “le bien” to God’s own character, not autonomous human ethics.
ἀγαθοποιέω	agathopoieō	to do good	active practice of good conduct	”does good,” “does what is good”	Grounds identity (“is of God”) in observable good conduct — practice, not mere sentiment or belief.	Low-Medium. “Fait le bien” — stable compound rendering as a two-word French phrase.
κακοποιέω	kakopoieō	to do evil	active practice of evil conduct	”does evil,” “does what is evil”	The negative counterpart; those who persist in evil conduct show they have not truly known God (cf. 1 John’s similar tests of authentic faith).	Low-Medium. “Fait le mal” — stable; ensure the “has not seen God” clause (a strong epistemic/relational claim) is not softened into a mild moral commentary.

Verse 12

Greek: Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ τῆς ἀληθείας αὐτῆς· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν. Gloss: “Demetrius has been well spoken of by everyone, and by the truth itself; we also testify, and you know that our testimony is true.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
μαρτυρία	martyria	testimony, witness	formal or reputational attestation	”testimony,” “witness,” “report”	The threefold commendation of Demetrius — by everyone, by the truth itself, and by John — models how godly reputation is to be established, central to “Commendation of Faithful Witness (Demetrius).”	Medium. French “témoignage” carries strong legal/courtroom and journalistic/media connotations; must retain the sense of a Christlike reputation validated by observed conduct consistent with gospel truth, not a legal deposition.
ἀληθής	alēthēs	true, truthful	veracity of a statement or report	”true,” “truthful,” “accurate”	John’s testimony about Demetrius is itself trustworthy, reinforcing the letter’s “truth” theme in its final commendation.	Low. “Vraie” — stable.

(ἐκκλησία, ἀλήθεια, ἀγαθός/κακός-family terms recur here per entries above; no new terms beyond μαρτυρία/ἀληθής.)

Verse 13

Greek: Πολλὰ εἶχον γράψαι σοι, ἀλλ᾽ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν· Gloss: “I had many things to write to you, but I do not want to write to you with ink and pen;“

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
μέλαν	melan	ink	ancient writing ink	”ink”	Cultural/material detail of ancient letter-writing; no distinct theological content, but signals John’s preference for face-to-face pastoral relationship over written correspondence alone.	Low. “Encre” — stable; purely cultural-historical vocabulary, no doctrinal weight.
κάλαμος	kalamos	reed, reed-pen	writing implement (a reed used as a pen)	“pen,” “reed-pen”	Same context as μέλαν.	Low. “Plume/calame” — stable, minor cultural-note only.

Verse 14

Greek: ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν. Εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ᾽ ὄνομα. Gloss: “But I hope to see you soon, and we will speak face to face. Peace to you. The friends greet you. Greet the friends by name.”

Original word	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Destination-language rendering risk
ἐλπίζω	elpizō	to hope	confident expectation	”hope,” “expect”	John’s hoped-for personal visit, preferring direct fellowship over letter-writing alone.	Low. “J’espère” — stable.
εἰρήνη	eirēnē	peace	relational/covenantal well-being	”peace”	[BASELINE REUSE — “paix”] A closing benediction of peace; in this pastoral-letter context, relational peace within a congregation recently strained by Diotrephes’ conduct, not merely psychological calm.	Low (inherited from baseline; Low here matches baseline’s own Low rating for this term).
φίλος	philos	friend	affectionate relational bond, distinct from ἀδελφός (“brother,” fellow-believer by covenant status)	“friends”	John’s closing shifts vocabulary from “brothers” (ἀδελφοί, used throughout for fellow believers) to “friends” (φίλοι) — a deliberate register shift naming personal affection within the wider circle of gospel co-workers.	Medium. “Amis” is lexically simple, but the deliberate distinction from “frères” used earlier in the letter should be preserved/noted for teaching purposes so the shift in vocabulary is not lost as mere stylistic variation.
ἀσπάζομαι	aspazomai	to greet	conventional epistolary greeting formula	”greet,” “send greetings”	Standard closing convention of ancient letters, personalized (“by name”) to stress individual pastoral care even in a brief closing.	Low. “Saluer” — stable.

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Whole-Book Coverage Confirmation

3 John contains exactly one chapter (vv.1–14). All fourteen verses have received verse-by-verse treatment above, satisfying the PRD Phase 1 full-book-coverage mandate for the entire curriculum book. There is no Chapter 2 or subsequent chapter in 3 John; none has been omitted. Every load-bearing theological term in the book — spanning all five curriculum doctrines (Hospitality to Traveling Ministers, Imitating Good rather than Evil, Church Leadership and Pride, Commendation of Faithful Witness, Truth and Christian Fellowship) — is documented above with full original-language, semantic, and destination-rendering-risk analysis.

Doctrine-to-Term Cross-Reference Summary

Curriculum Doctrine	Primary Greek Terms	Primary Verses
Hospitality to Traveling Ministers	ξένος, προπέμπω, ὑπολαμβάνω, συνεργός, ἐπιδέχομαι (positive use), ἀδελφός	vv.5–8
Imitating Good rather than Evil	μιμέομαι, κακός, ἀγαθός, ἀγαθοποιέω, κακοποιέω	v.11
Church Leadership and Pride (Diotrephes)	πρεσβύτερος, φιλοπρωτεύω, ἐπιδέχομαι (negative use), ἐκβάλλω, κωλύω, φλυαρέω, ἔργα, πονηρός	vv.9–10
Commendation of Faithful Witness (Demetrius)	μαρτυρία, μαρτυρέω, ἀληθής	v.12 (cf. v.3, v.6)
Truth and Christian Fellowship	ἀλήθεια, ἀγάπη, ἀγαπάω, ἐκκλησία, φίλος, εἰρήνη	vv.1,3,4,6,8,12,14