Semantic Analysis — 3 John (Koine Greek → Gujarati)

Scope Note

3 John is a single-chapter epistle of 14 verses. The assigned core passage (3 John 1:1-14) is therefore identical with the entire book. Full-book coverage (PRD Phase 1 mandate) and core-passage verse-by-verse treatment collapse into one dataset for this curriculum — there is no “remaining chapters” section beyond the core passage itself. This is stated explicitly per the mandate rather than silently omitted. A short “Chapter 1 — Whole-Book Confirmation” section follows the verse-by-verse study to formally close out full-book coverage.

Terms already established in the baseline Romans translation_memory.json (ἐκκλησία → મંડળી, θεός → પરમેશ્વર, εἰρήνη → શાંતિ) are reused exactly here; they are marked “REUSED (baseline)” below and are not re-litigated. All other terms are new to this curriculum and are analyzed fully.

Author’s self-designation: ὁ πρεσβύτερος (“the elder”), traditionally identified as the Apostle John. Addressee: Γάϊος (Gaius), a beloved fellow believer. Named third parties: Δημήτριος (Demetrius, commended) and Διοτρέφης (Diotrephes, rebuked).

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Core Passage Verse-by-Verse: 3 John 1:1-14

Verse 1

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

Term (Greek / translit.)	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
πρεσβύτερος / presbyteros	”elder man,” from πρέσβυς (“old man”)	(1) literal old age; (2) an office-holder in the church exercising pastoral oversight; (3) self-designation of an apostolic figure writing with recognized authority	elder, old man, presbyter	The author writes not merely as an aged individual but as one holding recognized spiritual authority over the churches addressed — directly relevant to the Church Leadership doctrine, since the letter’s whole conflict is a legitimate elder’s authority versus Diotrephes’ self-asserted preeminence.	વડીલ (vaḍīl). Risk: Medium. વડીલ is the standard Gujarati Christian term for a church elder, but in Gujarati family/community life વડીલ also names any respected senior relative or caste-community elder whose authority rests purely on age/seniority. Must be anchored to a spiritual, pastoral office, not generic seniority.
Γάϊος / Gaios	Proper name (Latin Gaius)	—	Gaius	The letter’s addressee, commended for hospitality and walking in truth.	ગાયસ (Gāyas). Risk: Low. Proper name; establish this transliteration as the fixed form for consistency.
ἀγαπητός / agapētos	”beloved,” passive verbal adjective of ἀγαπάω	term of deep, valued affection within the believing community; distinct from φίλος (mere “friend”)	beloved, dear one	Marks Gaius (and later the readers at 1:11) as an object of covenantal Christian love, not flattery.	પ્રિય (priya). Risk: Medium. પ્રિય is a standard, safe epistolary term for “beloved/dear,” lower-risk than પ્રેમ (see ἀγάπη below), but should still be understood as covenantal affection rooted in shared faith, not merely warm personal regard.
ἀγαπάω / agapaō	”to love”	to value, cherish, act for the good of; the verb form of ἀγάπη	love, cherish	John’s love for Gaius is explicitly qualified “in truth” — love and doctrinal truth are inseparable, anticipating the letter’s central Truth-and-Fellowship theme.	પ્રેમ કરવો (prem karavo). Risk: High. See ἀγάπη entry below — same underlying risk.
ἀλήθεια / alētheia	”truth,” from ἀ- (not) + λήθη (forgetting/concealment) — that which is unconcealed, real	(1) factual truth/reality; (2) the revealed truth of the gospel/Christ; (3) truthful, sincere character; (4) (in Johannine usage) a sphere/realm one “walks in”	truth, truthfulness, reality	”In truth” (ἐν ἀληθείᾳ) here means specifically the revealed gospel-truth centered in Christ that grounds and authenticates Christian love — not truth as an abstract philosophical or ethical ideal. This is the letter’s dominant term (7 occurrences) and anchors the Truth-and-Fellowship doctrine.	સત્ય (satya). Risk: High. સત્ય is the standard Gujarati word for “truth,” but in Gujarat’s dominant religious cultures સત્ય is a heavily loaded term: it is one of the five Jain mahāvratas (great vows of truthfulness undertaken by ascetics) and the foundation of Gandhian satyagraha, both of which frame truth primarily as a moral discipline the practitioner achieves. In 3 John, ἀλήθεια is the revealed reality of the gospel in Christ that grounds fellowship and love — a received, not self-achieved, reality. Every occurrence needs contextual framing (e.g. “ખ્રિસ્તનું સત્ય,” “the truth of Christ”) to prevent collapse into the ascetic-vow sense.

Verse 2

Greek: Περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦταί σου ἡ ψυχή. Gloss: “Concerning all things, I pray that you may prosper and be in health, just as your soul prospers.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
εὔχομαι / euchomai ”to wish, pray”	a heartfelt wish/prayer, less formal than προσεύχομαι I pray, I wish	An epistolary prayer-wish opening the letter’s body; genuine intercession, not ritual formula.	પ્રાર્થના કરવી / ઇચ્છવું (prārthanā karavī / ichchhavũ). Risk: Low.
εὐοδοῦσθαι / euodousthai ”to have a good journey/road” (εὖ + ὁδός), hence “to prosper, succeed”	material and circumstantial well-being; by extension, general flourishing prosper, go well, succeed	Physical/circumstantial prosperity is prayed for as an echo of Gaius’s spiritual health, not as an independent this-worldly goal.	સફળ થવું / આબાદ થવું (safaḷ thavũ / ābād thavũ). Risk: Medium. Risk of being read through prosperity-gospel or this-worldly-blessing expectations; the verse’s own logic (bodily prosperity mirroring soul-prosperity) must be preserved in translation so material well-being is not detached from spiritual well-being.
ὑγιαίνειν / hygiainein ”to be healthy, sound” (root of “hygiene”)	bodily health; by extension, soundness of doctrine (elsewhere in NT) be in health, be well	Ordinary bodily well-being, paired with prosperity.	તંદુરસ્ત રહેવું (tandurast rahevũ). Risk: Low.
ψυχή / psychē ”soul, life, self”	(1) the animating life-principle; (2) the inner self/person; (3) the whole person as a living being soul, life, self	Gaius’s inner spiritual condition, already flourishing, is the standard against which outward prosperity is measured.	જીવ (jīv). Risk: High. જીવ is a precise technical term in Jain metaphysics: the individual soul-substance (jīva), one of the two fundamental categories of reality (jīva/ajīva) bound within the beginningless cycle of karmic matter. Using જીવ risks smuggling in this metaphysical framework. The rendering must be anchored contextually to the whole-person spiritual well-being before God that this verse describes, not the Jain soul-substance category. (આત્મા is avoided here as it is reserved for પવિત્ર આત્મા, the Holy Spirit, per baseline convention.)

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.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
χαίρω / chairō (ἐχάρην) “to rejoice”	joy at good news/circumstances I rejoiced, I was glad	Joy grounded in a specific verified report of Gaius’s faithfulness — relational, evidence-based joy, not generalized happiness.	આનંદ પામવો (ānand pāmavo). Risk: Low.
ἀδελφοί / adelphoi ”brothers”	(1) biological siblings; (2) fellow members of the believing community, without regard to ethnicity or status brothers, brethren, fellow believers	These are traveling missionaries/ministers received by Gaius — spiritual kinship transcending household or community lines, directly feeding the Hospitality doctrine.	ભાઈઓ (bhāio). Risk: Medium. In Gujarati social life, “ભાઈઓ” readily defaults to biological, caste-, or community-based brotherhood. Must be understood as spiritual kinship in Christ extended even to travelers personally unknown to the host — the same risk the baseline flags for unity-of-believers language.
μαρτυρέω / martyreō ”to bear witness, testify”	to give firsthand, reliable testimony about observed fact or character testify, bear witness, give witness	The traveling brothers gave eyewitness testimony of Gaius’s faithful conduct before other churches — testimony functions as public commendation, central to the Demetrius doctrine later.	સાક્ષી આપવી (sākṣī āpavī). Risk: Medium. Standard Gujarati term for legal/eyewitness testimony; must retain the sense of reliable, verified, public commendation of Christian character, not casual hearsay or flattering report.
περιπατέω / peripateō (“walk”) “to walk about”	literal walking; figuratively, one’s manner of life/conduct walk, live, conduct oneself	”Walking in truth” is a Johannine idiom for a whole manner of life consistently shaped by and consistent with the gospel — not isolated acts of honesty.	સત્યમાં ચાલવું (satyamā chālavũ). Risk: High (inherits ἀλήθεια’s risk above). Must be read as ongoing gospel-shaped conduct, not the ascetic path-walking (mārga) common to both Jain and Vaishnav devotional vocabulary.

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 walk in truth.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
χαρά / chara ”joy”	deep gladness, often tied to spiritual outcomes joy, gladness	Joy at spiritual growth is the elder’s greatest joy — pastoral joy, not personal pleasure.	આનંદ (ānand). Risk: Low.
τέκνα / tekna ”children”	(1) biological offspring; (2) those spiritually begotten/discipled through one’s ministry children, my children	”My children” is spiritual parentage — those John led to or nurtured in the faith, not biological family.	બાળકો (bāḷako), with contextual gloss “મારાં [આત્મિક] બાળકો” (my [spiritual] children). Risk: Medium. Without the spiritual qualifier, readers may assume literal biological children, obscuring the pastoral-parental relationship John claims toward his converts/disciples.

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 strangers,“

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
πιστός / pistos (of an act, ποιεῖς…πιστόν) “faithful, trustworthy, reliable”	of persons: trustworthy, believing; of an act: done in good faith / a trustworthy deed faithful, a faithful thing, loyally	Gaius’s hospitality is itself an act of faith — flowing from and consistent with his trust in Christ, not a separate virtue. Shares its root with the baseline’s established વિશ્વાસ (faith).	વિશ્વાસુ [કૃત્ય] (viśvāsu [kṛtya], “a faithful/trustworthy act”). Risk: Medium. Built on baseline વિશ્વાસ; ensure the phrase conveys an act flowing from faith in Christ, echoing the Obedience-of-Faith pattern already established in the Romans baseline (વિશ્વાસનું આજ્ઞાપાલન), not generic reliability.
ξένος / xenos ”stranger, foreigner, guest”	(1) a person unknown/foreign to the host; (2) in NT hospitality contexts, an itinerant believer/minister personally unknown to the host congregation who is nonetheless to be welcomed stranger, foreigner, guest	These are traveling gospel-workers unknown personally to Gaius but received because they are fellow-workers for the truth (v.8) — the doctrinal center of Hospitality to Traveling Ministers.	અજાણ્યા (ajāṇyā, “unknown/unfamiliar ones”), with hospitality nuance noted as “પરોણા” (guests). Risk: Medium-High. Plain “અજાણ્યા” alone could be read merely as unrelated outsiders/foreigners rather than fellow gospel-workers who are personally unknown but relationally bound by shared mission. Contextual framing required in every occurrence.

Verse 6

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

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἀγάπη / agapē ”love”	selfless, covenantal, God-shaped love directed toward others’ good, distinct from erotic (ἔρως) or merely affectionate (φιλία) love love, charity	Gaius’s hospitality is public evidence of ἀγάπη before the wider church — love made visible in concrete material support.	પ્રેમ (prem). Risk: High. In Gujarat’s dominant Vaishnav bhakti culture (centered on Dwarka, already flagged in the Romans baseline for અવતાર/incarnation risk), પ્રેમ carries strong devotional-romantic connotations from Krishna-bhakti (prema-bhakti, Radha-Krishna devotional love). ἀγάπη in 3 John must be anchored as selfless, sacrificial, others-directed love expressed in concrete hospitality — not devotee-to-deity romantic longing. Every occurrence should be checked against this collision.
ἐκκλησία / ekklēsia ”assembly, congregation”	REUSED (baseline) church, assembly	The gathered local congregation before whom testimony of Gaius’s love was given.	મંડળી — REUSED (baseline). Risk: Medium (per baseline: distinguish from મંદિર/દેરાસર, a building or ritual institution).
προπέμπω / propempō ”to send forward, escort, provide for a journey”	to equip and send a traveler onward, typically with provisions, funds, or an escort send on one’s way, help on their journey, set forward	The concrete, material dimension of hospitality — not just welcome but active material support of onward gospel travel. Central Hospitality term.	વળાવવું (vaḷāvavũ, “to send off/escort with provision”). Risk: Medium. Must retain the material-support sense (funds, provisions, companionship for the journey), not merely a polite farewell.
ἀξίως τοῦ θεοῦ / axiōs tou theou ”worthily of God”	in a manner fitting God’s own character/standard in a manner worthy of God, as God would have it	Hospitality is measured against God’s own standard of generosity, not social custom or reciprocal obligation.	પરમેશ્વરને છાજે એવી રીતે (Parmeśvarne chāje evī rīte). Risk: Medium. Must not collapse into mere social propriety or honor-culture reciprocity; the standard is God’s own character.

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/unbelievers.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ὄνομα / onoma (“the Name”) “name”	(1) a literal personal name; (2) (absolute, articular, in NT usage) a reverential shorthand for Christ himself and his authority the Name, his name, for the sake of the Name	”The Name” functions as a title for Christ — these missionaries travel and labor specifically as Christ’s representatives.	નામ (nām), rendered in context as “[ખ્રિસ્તના] નામને માટે” (“for the sake of [Christ’s] Name”). Risk: Medium. Bare “નામ” without the Christological anchor could read as a generic reference to God’s reputation rather than the specific title-use for Christ found in Johannine usage.
ἐθνικός / ethnikos ”of the nations, pagan, heathen”	in general NT usage, non-Jewish peoples; here specifically “unbelievers/outsiders” from whom the missionaries refuse support, distinct from the Jew-Gentile unity sense in Romans Gentiles, pagans, unbelievers, the heathen	Distinct nuance from Romans’ ἔθνη/Gentiles (non-Jewish peoples in the Jew-Gentile unity doctrine): here it means “unbelieving outsiders,” underscoring that the missionaries depend solely on the church, not the surrounding unbelieving world.	અવિશ્વાસી લોકો (aviśvāsī loko, “unbelieving people”). Risk: Medium. Must be distinguished from the baseline’s Romans rendering of “Gentiles” (અન્ય પ્રજાઓ, non-Jewish peoples in the Jew/Gentile unity doctrine) — using the same term here would wrongly import the Jew-Gentile theological frame into a verse that is simply about refusing support from non-believers.

Verse 8

Greek: ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ. Gloss: “Therefore we ought to support such people, so that we may become fellow workers for the truth.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ὀφείλω / opheilō ”to owe, be obligated”	moral or relational obligation flowing from a prior relationship/debt, not a legal or merit-earning duty ought, are obligated, owe it	The church’s obligation to support gospel workers flows from shared partnership in the gospel, not from a merit-earning “religious duty.”	ફરજ છે (faraj chhe, “it is an obligation”). Risk: Medium. As the baseline notes for the related “obedience of faith” doctrine, ફરજ-language risks reading as ધાર્મિક ફરજ (merit-earning religious duty), close to Hindu dharma/Jain vrata frameworks. Must be anchored as an obligation flowing from gospel partnership and gratitude, not merit accumulation.
ὑπολαμβάνω / hypolambanō ”to take up, receive, support”	to take under one’s care; to provide material support and hospitality support, receive, welcome	Concrete material and relational support of traveling ministers — the practical heart of the Hospitality doctrine.	સહાય કરવી / સ્વીકારવું (sahāy karavī / svīkāravũ). Risk: Medium. Ensure the rendering conveys active material support, not passive tolerance.
συνεργός / synergos ”fellow worker, co-laborer”	one who labors together with another toward a shared goal; in Paul/John, specifically gospel partnership fellow worker, co-worker, partner	Hospitality is framed as active partnership in gospel ministry, not passive charity — the host becomes a co-laborer in the missionaries’ work.	સહકાર્યકર (sahakāryakar). Risk: Medium. Must retain the sense of active gospel partnership, not merely secular collaboration or business partnership (a strong alternate frame in Gujarati commercial culture).
ἀλήθεια / alētheia ”truth”	(see v.1) truth	Fellow-working “for the truth” ties hospitality directly to gospel advance — the Truth-and-Fellowship doctrine’s clearest statement.	સત્ય — see v.1 analysis. Risk: High.

Verse 9

Greek: Ἔγραψά 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 receive/welcome us.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἐκκλησία / ekklēsia ”assembly, congregation”	REUSED (baseline) church	The local congregation under Diotrephes’ unauthorized dominance.	મંડળી — REUSED (baseline). Risk: Medium.
φιλοπρωτεύω / philoprōteuō ”to love being first” (φίλος + πρῶτος) — a rare compound occurring only here in the NT	to desire, seek, and enjoy preeminence/first rank; self-exalting ambition for status love to have preeminence, love to be first, be ambitious for pre-eminence	Names the precise sin at the heart of the Church Leadership and Pride doctrine: not mere strong personality, but a self-exalting hunger for status that leads directly to abuse of church authority (vv.9-10).	પ્રથમ પદ ચાહનાર (prathama pad chāhnār, “one who loves/desires the first position”). Risk: High. This must be sharply distinguished from the socially respected status of a recognized guru or acharya in Gujarat’s devotional culture — Diotrephes’ sin is not simply having authority, but self-exalting pride that abuses a position within Christ’s church specifically. A flattening translation (e.g., merely “ambitious”) would lose the specifically ecclesial, sinful character named here.
Διοτρέφης / Diotrephēs Proper name, “nourished by Zeus”	— Diotrephes	The antagonist; a local leader who resists apostolic authority.	દિયોત્રેફેસ (Diyotrefes). Risk: Low. Proper name; fix transliteration for consistency.
ἐπιδέχομαι / epidechomai ”to receive, welcome, accept”	to accept a person’s authority, teaching, or presence favorably receive, welcome, accept	Diotrephes’ refusal to receive the apostolic elder’s representatives/authority is the concrete act of rebellion driving the whole conflict.	સ્વીકારવું (svīkāravũ). Risk: Medium. Same root sense as ὑπολαμβάνω/hospitality-reception above but here negated — the contrast between rightly receiving (Gaius) and wrongly refusing (Diotrephes) authority/persons must be visible across both terms.

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 ἀδελφοὺς καὶ τοὺς βουλομένους κωλύει καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει. Gloss: “Therefore, if I come, I will expose his deeds, which he does, talking maliciously against us with wicked words; and not content with these, he himself does not receive the brothers, and hinders those wanting to, and casts them out of the church.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ὑπομιμνήσκω / hypomimnēskō (ὑπομνήσω) “to remind, bring to remembrance”	to publicly recall/expose facts about someone’s conduct I will bring up, I will remind [them of], I will expose	John will confront and publicly expose Diotrephes’ conduct — accountable church leadership, not private grievance.	યાદ કરાવવું / ખુલ્લું પાડવું (yād karāvavũ / khullũ pāḍavũ, “to expose”). Risk: Low-Medium.
ἔργα / erga ”works, deeds”	concrete actions, here specifically wrongful ones deeds, works, actions	Diotrephes’ wrongdoing is concrete and actionable, not merely an attitude.	કામો / કૃત્યો (kāmo / kṛtyo). Risk: Low.
λόγοις πονηροῖς φλυαρῶν / logois ponērois phlyarōn ”talking foolish/malicious nonsense with wicked words”	baseless, slanderous, malicious speech/accusation against someone prating against, speaking maliciously against, spreading unjust charges	Diotrephes actively slanders the apostolic elder’s representatives — abuse of speech accompanying abuse of position.	ખોટા આરોપ મૂકવા (khoṭā ārop mūkavā, “to make false accusations”). Risk: Medium. Should retain both the “baseless/malicious” and “against legitimate authority” senses.
ἀρκέω / arkeō (ἀρκούμενος) “to be satisfied, content”	contentment/sufficiency with a given state of affairs content, satisfied	Diotrephes’ malice escalates beyond slander to active exclusionary action — his ambition is not satisfied with words alone.	સંતોષ પામવો (santoṣ pāmavo). Risk: Low.
κωλύω / kōlyō ”to hinder, prevent, forbid”	to actively block someone’s action or intention hinder, forbid, prevent	Diotrephes actively obstructs church members who want to show hospitality — abuse of positional power over others’ choices.	અટકાવવું (aṭkāvavũ). Risk: Low-Medium.
ἐκβάλλω / ekballō ”to throw out, expel, cast out”	forcible removal/expulsion, often violent in connotation cast out, expel, put out	Diotrephes goes so far as to expel faithful members from the congregation — an abuse of church discipline for personal power, the doctrine’s starkest warning.	બહાર કાઢી મૂકવું (bahār kāḍhī mūkavũ). Risk: Medium. Must be distinguished from legitimate, biblically warranted church discipline exercised by proper authority for right cause — here it is illegitimate, self-serving expulsion.
ἀδελφοί / adelphoi ”brothers”	(see v.3) brothers	The very fellow-believers Diotrephes wrongly refuses and expels.	ભાઈઓ — see v.3. Risk: Medium.
ἐκκλησία / ekklēsia ”assembly, congregation”	REUSED (baseline) church	REUSED (baseline).	મંડળી — REUSED (baseline). Risk: Medium.

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 evil but [imitate] good. The one who does good is of God; the one who does evil has not seen God.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
μιμέομαι / mimeomai ”to imitate, mimic” (root of “mimic,” “mime”)	to model one’s conduct on an observed example imitate, follow the example of	The letter’s central ethical instruction: believers actively choose which observed examples (Diotrephes’ evil vs. Demetrius’ good) to pattern their lives after.	અનુકરણ કરવું (anukaraṇ karavũ). Risk: Medium. Standard term, but should be distinguished from imitating a guru’s ascetic technique/practice (a strong discipleship pattern in both Jain monastic and Hindu guru-disciple traditions) — here the imitation is specifically of moral character demonstrated by named fellow believers (Diotrephes/Demetrius), grounded in relationship to God (v.11b), not technique mastery.
κακός / kakos ”bad, evil, harmful”	moral evil, wrongdoing, harmful character/action evil, bad, wrong	Concretely embodied in Diotrephes’ conduct just described.	ભૂંડું (bhũṇḍũ). Risk: Medium. Avoid the astrologically-loaded pair શુભ/અશુભ (auspicious/inauspicious), which frames “good/bad” as ritual-cosmic timing categories rather than moral character. Also distinguish from પાપ (sin, baseline term) — this is the broader category of “evil conduct/character to avoid imitating,” not the specific baseline doctrine of સાર્વત્રિક માનવ જવાબદારી (universal sin/guilt).
ἀγαθός / agathos ”good”	moral goodness, benevolent, upright character/action good, that which is good	Concretely embodied in Demetrius’ conduct, commended next in v.12.	ભલું (bhalũ). Risk: Medium. Same caution as κακός above — avoid શુભ/અશુભ framing.
ἀγαθοποιέω / agathopoieō ”to do good”	to actively practice moral goodness do good, be a doer of good	Doing good is evidence of belonging to God — moral fruit of true relationship with God, not merit-earning toward status.	ભલું કરનાર (bhalũ karnār). Risk: Medium. Must not be read as merit accumulation (પુણ્ય-like framing, already flagged as a Critical risk for the baseline’s “grace” term) — doing good here is the fruit of already being “of God,” not the cause.
κακοποιέω / kakopoieō ”to do evil”	to actively practice wrongdoing do evil, be a doer of evil	Doing evil is evidence one has not truly seen/known God.	ભૂંડું કરનાર (bhũṇḍũ karnār). Risk: Medium.
θεός / theos ”God”	REUSED (baseline) God	REUSED (baseline) — CRITICAL term; never ભગવાન.	પરમેશ્વર — REUSED (baseline). Risk: Critical.

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 testified to by all, and by the truth itself; and we also testify, and you know that our testimony is true.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
Δημήτριος / Dēmētrios Proper name (“belonging to Demeter”)	— Demetrius	The commended faithful minister/witness, model of ἀγαθοποιέω in contrast to Diotrephes.	દેમેત્રિયસ (Dēmetriyas). Risk: Low. Proper name; fix transliteration for consistency.
μαρτυρέω / martyreō ”to testify”	(see v.3) — here in the striking phrase “testified to… by the truth itself,” i.e., his character is self-evidently consistent with the gospel truth is well spoken of, has a good testimony, is testified to	A three-fold commendation: universal report, the objective truth itself, and apostolic testimony — the strongest possible commendation pattern in the letter, directly the “Commendation of Faithful Witness” doctrine.	સાક્ષી આપવી — see v.3. Risk: Medium.
μαρτυρία / martyria ”testimony, witness” (noun)	a formal statement of witnessed fact/character testimony, witness, report	John’s own apostolic testimony backs Demetrius, giving it binding authority for Gaius.	સાક્ષી (sākṣī), used consistently as both verb-object and noun form. Risk: Medium.
ἀληθής / alēthēs ”true” (adjective, cognate of ἀλήθεια)	truthful, accurate, reliable true	John’s testimony is not merely sincere but objectively reliable — truth-claims underlie the whole commendation, tying back to the letter’s Truth theme.	સાચું / સત્ય (sāchũ / satya). Risk: High (inherits ἀλήθεια risk, v.1).

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 with ink and pen;“

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
γράφω / graphō ”to write”	ordinary act of writing write	Epistolary convention; no significant doctrinal weight.	લખવું (lakhavũ). Risk: Low.
μέλαν καὶ κάλαμος / melan kai kalamos ”ink and reed-pen”	the physical writing implements of the ancient world ink and pen	A cultural/material detail (ancient writing tools); signals John’s preference for face-to-face fellowship over written correspondence, reinforcing the Fellowship doctrine’s relational emphasis.	કલમ અને શાહી (kalam ane śāhī, “pen and ink”). Risk: Low. Purely descriptive; no theological collision.

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 shortly, and we will speak face to face (mouth to mouth). Peace to you. The friends greet you. Greet the friends by name.”

Terms	Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἐλπίζω / elpizō ”to hope”	confident expectation, not mere wishful thinking I hope	Confident expectation of face-to-face fellowship, valued above written correspondence.	આશા રાખવી (āśā rākhavī). Risk: Low.
στόμα πρὸς στόμα / stoma pros stoma ”mouth to mouth”	idiom for direct, personal, unmediated communication face to face	Personal presence and direct speech are prized over letters — relational fellowship is the letter’s implicit ideal, reinforcing Truth-and-Fellowship.	સામસામે વાત કરવી (sāmsāme vāt karavī, “to speak face-to-face”). Risk: Low. Idiom should be rendered naturally, not literally as “mouth to mouth,” which would sound strange/other in Gujarati.
εἰρήνη / eirēnē ”peace”	REUSED (baseline) peace	Epistolary peace-benediction.	શાંતિ — REUSED (baseline). Risk: Medium (per baseline notes).
ἀσπάζομαι / aspazomai ”to greet, embrace”	conveying warm personal greetings, often by proxy in a letter greet, send greetings	Concrete, warm, personal community bonds extending beyond the immediate correspondents.	શુભેચ્છા પાઠવવી / સલામ કહેવી (śubhecchā pāṭhavavī / salām kahevī). Risk: Low.
φίλος / philos ”friend”	(1) ordinary personal friend; (2) in the Johannine circle, a near-title for fellow believers in intimate covenant relationship (cf. John 15:15, “I have called you friends”) friends, the friends	Distinctively Johannine: “the friends” functions almost as a community self-designation for the circle of believers, not mere social acquaintance.	મિત્રો (mitro). Risk: Medium. Flat “મિત્રો” risks reading as ordinary social friendship, understating the covenantal depth Johannine usage carries; contextual framing as fellow believers in Christ is recommended, echoing the baseline’s caution that “fellowship” (સંગત) must exceed મિત્રતા (mere friendship).

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Chapter 1 — Whole-Book Confirmation

3 John contains exactly one chapter (verses 1-14). Every load-bearing term in the book has been analyzed above in the core-passage verse-by-verse study. There is no additional chapter content beyond the core passage; full-book coverage is achieved by the verse-by-verse study above. This section exists to formally confirm, per the PRD Phase 1 full-book-coverage mandate, that no chapter has been silently skipped: 3 John’s single chapter has been reviewed in its entirety, term by term, verse by verse.

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Doctrinal Term Map (Cross-Reference)

Assigned Doctrine	Primary Load-Bearing Terms	Verses
Hospitality to Traveling Ministers	ξένος, προπέμπω, ἐπιδέχομαι, ὑπολαμβάνω, συνεργός, ἀξίως τοῦ θεοῦ, ἀδελφοί	5, 6, 7, 8, 10
Imitating Good rather than Evil	μιμέομαι, ἀγαθός, κακός, ἀγαθοποιέω, κακοποιέω	11
Church Leadership and Pride (Diotrephes)	πρεσβύτερος, ἐκκλησία, φιλοπρωτεύω, ἐπιδέχομαι, κωλύω, ἐκβάλλω, λόγοις πονηροῖς φλυαρῶν	1, 9, 10
Commendation of Faithful Witness (Demetrius)	μαρτυρέω, μαρτυρία, ἀληθής, ἀλήθεια	3, 6, 12
Truth and Christian Fellowship	ἀλήθεια, ἀγάπη, φίλος, ἀδελφοί, συνεργός, στόμα πρὸς στόμα	1, 3, 4, 6, 8, 14

Highest-Risk Terms Requiring Priority Review

1. ἀλήθεια (truth) → સત્ય — High risk; Jain satya-mahāvrata / Gandhian satyagraha collision. Occurs 7×.
2. ἀγάπη (love) → પ્રેમ — High risk; Vaishnav prema-bhakti (Krishna-Radha devotional love) collision.
3. φιλοπρωτεύω (love of preeminence) → પ્રથમ પદ ચાહનાર — High risk; must be distinguished from socially-respected guru/acharya status-seeking.
4. ψυχή (soul) → જીવ — High risk; Jain jīva-substance metaphysics collision.
5. ξένος (stranger/traveling minister) → અજાણ્યા — Medium-High risk; must not collapse into generic “foreigner.”