Semantic Analysis — 3 John (Original Koine Greek → Hindi)

Book Structure Note (Full-Book Coverage Statement)

3 John is a single-chapter, 14-verse personal epistle. There are no chapter divisions beyond chapter 1. Per the PRD’s full-book coverage mandate, this document therefore treats the entire book verse-by-verse as the core passage (3 John 1:1-14). There is no additional chapter content to survey separately — full-book coverage and core-passage coverage are identical for this curriculum. This is stated explicitly here so the mandate is satisfied by explicit note rather than silent omission.

The letter is written by “the elder” (traditionally understood as the Apostle John) to Gaius, a beloved member of a local congregation, commending him for hospitality to traveling gospel workers, contrasting him with the domineering Diotrephes, commending Demetrius, and closing with a promise of a personal visit. It shares vocabulary and theological concerns with 1 John (truth, love, walking, testimony, “known by God”/“seen God”) but is not part of the Romans/Galatians baseline curriculum, so most of its load-bearing terms are new to the Language Package and require fresh registry entries. Where a term already exists in the baseline translation_memory.json, that exact rendering is reused below without modification (noted explicitly at each occurrence).

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

Verse 1

Greek: Ὁ πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ, ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
πρεσβύτερος presbyteros elder, older man	(1) age-elder; (2) church office-holder with pastoral/apostolic authority ”the elder,” “the presbyter”	Self-designation of authoritative apostolic/pastoral office, not mere seniority in years; the term carries delegated teaching and discipline authority exercised later in the letter against Diotrephes.	प्राचीन (prācīna) — established Hindi Christian church-office term (cf. Acts 14:23; Titus 1:5 usage). Risk: Medium. Must not be read as a synonym for a Hindu “sadhu”/aged spiritual guide whose authority rests on personal asceticism rather than delegated apostolic commission.
Γάιος Gaïos Gaius (proper name)	— “Gaius”	Recipient of the letter; a faithful, hospitable believer in a local congregation, distinct from other NT Gaiuses.	गयुस (Gayus) — transliterated proper name. Risk: Low.
ἀγαπητός agapētos beloved, dearly loved	term of affection used by NT authors for fellow believers ”beloved,” “dear friend”	Expresses the elder’s pastoral affection for Gaius, grounded in shared faith, not mere personal fondness.	प्रिय (priya) — standard term. Risk: Low.
ἀγαπῶ (< ἀγαπάω) agapō I love	selfless, willed, covenantal love (contrasted with φιλέω’s affection and ἔρως’s desire) “I love”	The elder’s love for Gaius is qualified “in truth” — Christian love inseparable from shared gospel truth, not sentiment alone.	प्रेम करना (prema karanā) — verb form of the established baseline love vocabulary (cf. baseline “brotherly_love” → भाईचारे का प्रेम). Risk: Medium. Must retain the willed, truth-grounded sense, not romantic/emotional love.
ἐν ἀληθείᳫ en alētheia in truth	(1) truly, sincerely (adverbial); (2) within the sphere of gospel truth (theological) “in truth,” “truly,” “in the truth”	Both senses are likely intended simultaneously: the elder’s love is both sincere and grounded in shared Christian truth — the letter’s dominant keyword, recurring in vv. 1,3,4,8,12.	सच्चाई में (saccāī meṃ) — reuses the baseline’s सच्चाई (established for “truth_of_the_gospel,” Galatians). Risk: High. See the dedicated truth (ἀλήθεια) entry below; this term functions as the letter’s controlling theological category and recurs six times.

Verse 2

Greek: Ἀγαπητέ, περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν, καθὼς εὐοδοῦται σου ἡ ψυχή.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
εὔχομαι euchomai I pray, I wish	a wish/prayer-request, weaker than προσεύχομαι (formal petition) “I pray,” “I wish”	An epistolary greeting-formula wish for Gaius’s whole-person welfare, addressed ultimately to God.	कामना करता हूँ / प्रार्थना करता हूँ (kāmanā karatā hūṃ) — Risk: Low.
εὐοδοῦσθαι (< εὐοδόω) euodousthai to prosper, to have a good journey/outcome	originally “have a good road/journey”; extended to general prospering/well-being ”prosper,” “be well,” “go well”	NOT a promise of material wealth; the standard of comparison is explicitly spiritual (“even as your soul prospers”), making bodily/circumstantial prospering subordinate to and measured against spiritual health.	भला होना / कुशल रहना (bhalā honā) — Risk: Medium. Must be anchored by the ψυχή clause so it is not read as a prosperity-gospel promise of guaranteed material success, nor as good fortune/भाग्य (already forbidden in the baseline providence entries).
ὑγιαίνειν (< ὑγιαίνω) hygiainein to be healthy, sound	physical health; metaphorically, sound/healthy doctrine (cf. “sound teaching” elsewhere in NT) “be in health,” “be well”	Physical health wished for Gaius; pairs with εὐοδοῦσθαι as a holistic greeting.	स्वस्थ रहना (svastha rahanā) — Risk: Low.
ψυχή psychē soul, life, inner self	(1) breath/life-principle; (2) the whole inner person; (3) “life” in the sense of one’s whole existence ”soul,” “life,” “inner self”	The benchmark of true well-being — Gaius’s inner/spiritual condition, evidenced already (v.3-4) by walking in truth.	प्राण (prāṇa) — established Hindi Bible convention for “soul” (cf. Psalm 23:3 usage pattern). Risk: Medium. Caution: प्राण also denotes the yogic vital life-force manipulated through prāṇāyāma breath-discipline in Hindu physiology; the translator note must clarify that here it denotes the whole inner person’s spiritual condition before God, not a manipulable life-energy.

Verse 3

Greek: ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᳫ, καθὼς σὺ ἐν ἀληθείᳫ περιπατεῖς.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
ἐχάρην (< χαίρω) echarēn I rejoiced, I was glad	joy as an emotional/relational response, frequently tied in NT to gospel news or fellow-believers’ faithfulness ”I rejoiced,” “I was very glad”	The elder’s joy is triggered specifically by a report of Gaius’s gospel-faithfulness, not generic happiness.	आनन्दित हुआ / बहुत आनन्द हुआ (ānandita huā) — Risk: Medium. आनन्द is well-established in Hindi Christian hymnody, but carries associations with the Vedantic sat-chit-ānanda (bliss as an attribute of ultimate reality/Brahman). Must be anchored relationally (joy because of another believer’s faithful conduct), not presented as a self-attained meditative bliss-state.
ἀδελφῶν (< ἀδελφός) adelphōn brothers	(1) biological siblings; (2) fellow believers (the dominant NT sense) “brothers,” “fellow believers”	The traveling missionaries Gaius hosted; a term of covenant-family solidarity among believers regardless of origin.	भाइयों (bhāiyoṃ) — Risk: Low-Medium. Must be understood inclusively as fellow believers, not restricted to a biological or exclusively male in-group.
μαρτυρούντων (< μαρτυρέω) martyrountōn testifying, bearing witness	forensic/legal term for giving witness/testimony, extended to reporting/commending someone’s character or conduct ”testifying,” “bearing witness,” “reporting”	The traveling brothers gave formal, repeated testimony (this verb recurs in vv. 3, 6, 12) to Gaius’s truth-grounded life — establishing “testimony/witness” as one of the letter’s central structural devices (also applied to Demetrius, v.12, and personified Truth itself).	गवाही देना (gavāhī denā) — Risk: High. See dedicated testify/testimony (μαρτυρέω/μαρτυρία) entry below; central to the Commendation of Faithful Witness doctrine.
τῇ ἀληθείᳫ (dative) tē alētheia to/about the truth	dative of respect — “testifying to your [conduct in] the truth" "to the truth,” “about your truth”	Continues the letter’s אἀλήθεια theme; Gaius’s very character is the subject-matter of the brothers’ testimony.	See truth (ἀλήθεια) entry. Risk: High.
περιπατεῖς (< περιπατέω) peripateis you walk	literal: to walk on foot; metaphorical (dominant Johannine/Pauline usage): to conduct one’s life, one’s habitual moral/spiritual pattern of living ”you walk,” “you live,” “your conduct"	"Walking in truth” is a lifestyle idiom — sustained, habitual gospel-shaped conduct, not a single act. Recurs in v.4 regarding the elder’s “children.”	सच्चाई में चलना (saccāī meṃ calanā) — Risk: Medium. Consistent with the baseline’s established walking-metaphor pattern (cf. baseline “walk_by_the_spirit” → आत्मा के अनुसार चलो). Must preserve the conduct/lifestyle sense; a literal-only rendering would lose the idiom entirely.

Verse 4

Greek: μειζοτέραν τούτων οὐκ ἔχω χαράν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν τῇ ἀληθείᳫ περιπατοῦντα.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
μειζοτέραν χαράν meizoteran charan greater joy	comparative degree of χαρά (a double-comparative form, emphatic in Koine) “no greater joy,” “no greater gladness”	Establishes that the spiritual health/gospel-faithfulness of those under one’s pastoral care is the highest source of a minister’s joy — a pastoral-care theology, not mere personal contentment.	इससे बड़ा आनन्द मुझे नहीं है — Risk: Medium (see χαρά entry above).
τέκνα (< τέκνον) tekna children	(1) biological children; (2) spiritual children — converts or those under one’s pastoral/apostolic care ”children,” “my children”	The elder calls those he has led to faith “my children” — a common NT pastoral-affection idiom (cf. Paul’s usage), not a claim of biological or exclusive paternal authority.	सन्तान / मेरे बालक (santān) — Risk: Medium. Must be glossed as spiritual children (converts/disciples under pastoral care), not biological offspring, to avoid confusion given the letter’s otherwise adult, peer-level tone toward Gaius.
ἐν τῇ ἀληθείᳫ περιπατοῦντα en tē alētheia peripatounta walking in the truth	repetition of the v.3 idiom ”walking in the truth”	The recurrence (2nd of 2 occurrences) establishes “walking in truth” as the letter’s positive behavioral ideal, later contrasted with Diotrephes’ conduct (vv.9-10).	Same as v.3: सच्चाई में चलना. Risk: Medium.

Verse 5

Greek: Ἀγαπητέ, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους,

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
πιστὸν ποιεῖς piston poieis you are doing a faithful thing	idiom: “you act faithfully/loyally" "you are faithful in what you are doing,” “you do a loyal thing”	Commends Gaius’s action as trustworthy/faithful — the concrete outworking of the faith-doctrine, not a separate meritorious category.	यह विश्वासयोग्य काम है (yaha viśvāsayogya kāma hai) — built on the baseline’s established विश्वास root. Risk: Medium. Must be read as faithful conduct flowing from faith, not a merit-earning deed analogous to good karma; keep distinct from the noun विश्वास itself.
ἐργάσῃ (< ἐργάζομαι) ergasē you work, you do	to work, labor, perform an action ”you do,” “you work at”	Gaius’s hospitality is active labor/effort on behalf of the traveling ministers, not passive tolerance.	करना / काम करना — Risk: Low.
ξένους (< ξένος) xenous strangers, foreigners	(1) foreigners/non-locals; (2) people personally unknown to the host ”strangers,” “those you did not know”	These traveling missionaries were personally unknown to Gaius yet welcomed anyway — hospitality extended purely on the basis of shared gospel mission, not personal acquaintance or kinship. Central to the Hospitality to Traveling Ministers doctrine.	अनजान भाई / परदेशी (anajāna bhāī) — Risk: Medium. India’s own strong hospitality ethic (atithi devo bhava — “the guest is [like] a god”) gives this term cultural resonance but also risk: that ethic often carries an implicit expectation of religious merit (puṇya) accruing to the host. A translator note should distinguish gospel-motivated hospitality toward unknown fellow-workers in Christ’s mission from a merit-generating ritual duty toward any guest.

Verse 6

Greek: οἳ ἐμαρτύρησαν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας· οὕς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ·

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
ἐμαρτύρησαν emartyrēsan they testified	see μαρτυρέω entry (v.3) “they testified,” “they gave witness”	Second of three μαρτυρέω occurrences; formal report to the wider church of Gaius’s love.	गवाही दी — Risk: High (see dedicated entry).
ἀγάπῃ (< ἀγάπη) agapē love	selfless, willed, covenantal love ”love,” “charity” (archaic)	Gaius’s love was reported/witnessed publicly before the assembled congregation — love made visible through concrete hospitality, not mere sentiment.	प्रेम (prema) — reuses the baseline’s established love vocabulary. Risk: Medium.
ἐκκλησίας (< ἐκκλησία) ekklēsias church, assembly	the local gathered congregation of believers ”church,” “congregation”	The local assembly before which testimony about Gaius’s love was given — a public, corporate context for commendation.	कलीसिया — EXACT REUSE from baseline translation_memory.json. Risk: Medium (per baseline entry; never मंदिर).
προπέμψας (< προπέμπω) propempsas having sent [them] forward / sent [them] on their way	to escort, equip, and provision someone departing on a journey (a recognized ancient hospitality practice: providing food, funds, and travel companions) “send on their way,” “help on their journey,” “outfit for the journey”	This is not a bare farewell but material and logistical support enabling continued gospel ministry — the concrete missions-partnership expected of Gaius going forward.	आगे की यात्रा के लिये भेजना / विदा करना (āge kī yātrā ke liye bhejanā) — Risk: Medium. Must convey material/logistical missionary support, not a mere polite goodbye.
ἀξίως τοῦ θεοῦ axiōs tou theou worthily of God, in a manner worthy of God	conduct that befits/honors God’s character (a standard NT ethical formula; cf. Colossians 1:10, 1 Thessalonians 2:12) “in a manner worthy of God,” “as befits God’s people”	Sets the standard for how the hospitality should be carried out — reflecting God’s own generous character, not human social custom or reciprocal favor-exchange.	परमेश्वर के योग्य (Parameśvara ke yogya) — Risk: Medium. Must not be read as an action that earns divine favor or merit (a karma-adjacent reading); the sense is conduct that honors/befits God’s character, done in response to grace already given, paralleling the baseline’s guardrails around अनुग्रह/works distinctions.

Verse 7

Greek: ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
τοῦ ὀνόματος tou onomatos of the Name	absolute use of “the Name” (no possessive stated) — an established early-church shorthand for the name of Jesus Christ (cf. Acts 5:41’s “for the Name”) “for the sake of the Name,” “for his name’s sake”	The missionaries went out specifically for the honor/proclamation of Christ’s name — Christological, not a generic religious cause.	नाम के लिये (nāma ke liye), with mandatory clarifying gloss “अर्थात् मसीह के नाम के लिये” (“that is, for the sake of Christ’s name”). Risk: High. The absolute, unqualified “the Name” is a distinctive early-church Christological idiom that a bare literal Hindi rendering could leave ambiguous (which name? whose?), or could unintentionally resonate with Hindu nāma-japa/nāma-smaraṇa practice (repetition of a divine name for spiritual merit) — the sense here is proclamation and mission for Christ’s honor, not a merit-generating devotional exercise. Mandatory translator note on every occurrence.
ἐξῆλθον (< ἐξέρχομαι) exēlthon they went out	to depart, go forth — used technically in NT missions contexts for being sent out on gospel ministry ”they went out,” “they set out”	Describes intentional missionary sending/departure, consistent with an established pattern of itinerant gospel workers.	वे निकले / भेजे गए — Risk: Low.
λαμβάνοντες (< λαμβάνω) lambanontes receiving, taking	to take, receive, accept ”receiving,” “accepting,” “taking”	The missionaries deliberately took nothing from unbelieving outsiders, to avoid the appearance of mercenary or profit-driven ministry — grounding the necessity of Christian hospitality (v.8) as the alternative support structure.	लेना / ग्रहण करना — Risk: Low.
τῶν ἐθνικῶν (< ἐθνικός) tōn ethnikōn of/from the pagans, the outsiders	non-believing outsiders in general (whether ethnically Jewish or Gentile) — distinct sense from Romans/Galatians’ Jew–Gentile ethnic category ”pagans,” “unbelievers,” “outsiders”	Refers to those outside the community of faith, from whom accepting material support would compromise the missionaries’ gospel credibility.	गैर-विश्वासी लोग (gair-viśvāsī loga, “non-believing people”) — Risk: High. MUST NOT reuse the baseline’s अन्यजाति (reserved exclusively for the Jew/Gentile ethnic-theological category central to Romans 3:29-30, 9-11, and Galatians 3:28). Conflating the two would import Paul’s unrelated ethnic-unity argument into this pastoral-missions verse, where ἐθνικός simply denotes “non-Christian outsiders” regardless of ethnicity. A clear registry note is required distinguishing this sense from the baseline entry.

Verse 8

Greek: ἡμεῖς οὖν ὀφείλομεν ὑπολαμβάνειν τοὺς τοιούτους, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᳫ.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
ὀφείλομεν (< ὀφείλω) opheilomen we ought, we are obligated	moral obligation/debt ”we ought,” “it is our duty,” “we owe it”	Frames hospitality to gospel workers as a positive moral obligation on the receiving church, not optional generosity.	हमें चाहिये / हम पर उचित है — Risk: Low.
ὑπολαμβάνειν (< ὑπολαμβάνω) hypolambanein to support, take up, receive hospitably	to receive/support someone, undertake their material care ”support,” “welcome and provide for,” “take up”	Stronger than mere social welcome (cf. ἐπιδέχομαι, v.9-10) — active material provision enabling continued ministry.	सहायता करना / अपनाकर सहयोग देना — Risk: Medium. Must convey active material support, not merely passive social acceptance.
συνεργοί (< συνεργός) synergoi fellow workers, co-workers	partnership in a shared task or cause ”fellow workers,” “co-laborers”	By supporting traveling ministers, the host congregation becomes an active partner in the truth’s advance — hospitality is itself gospel ministry, not merely a supporting service to it.	सहकर्मी (sahakarmī) — Risk: Medium. Must convey genuine partnership in the gospel mission, not a subordinate assistant/servant relationship.
τῇ ἀληθείᳫ (dative) tē alētheia for/with the truth	dative of advantage/association — “fellow workers for/with the truth" "for the truth,” “in the cause of the truth”	Fourth occurrence of ἀλήθεια; the “truth” here functions almost as a personified cause/mission one labors for — anticipating its fuller personification in v.12.	See truth (ἀλήθεια) entry. Risk: High.

Verse 9

Greek: Ἔγραψα τι τῇ ἐκκλησίᳫ· ἀλλ᾿ ὁ φιλοπρωτεύων αὐτῶν Διοτρεφὴς οὐκ ἐπιδέχεται ἡμᾶς.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
Ἔγραψα (< γράφω) egrapsa I wrote	epistolary aorist, referring to a previous (now-lost) letter ”I wrote,” “I have written”	Establishes an ongoing correspondence and conflict predating this letter.	मैंने लिखा — Risk: Low.
Διοτρεφής Diotrephēs Diotrephes (proper name)	— “Diotrephes”	The antagonist of the letter — a local leader who rejects the elder’s apostolic authority.	दियोत्रेफेस (Diyotrephesa) — transliterated proper name. Risk: Low.
φιλοπρωτεύων (< φιλοπρωτεύω) philoprōteuōn loving to be first, desiring preeminence	a rare compound (φίλος + πρῶτος): craving first place/preeminence, self-exaltation in status or leadership ”who loves to be first,” “who likes to put himself first,” “who wants preeminence”	Names the specific sin at the heart of the Church Leadership and Pride doctrine: illegitimate self-exalting ambition for status, in direct contrast to Christ’s own headship over the church and to legitimate, humble eldership.	अपने आपको प्रधान बनाना चाहनेवाला (apane āpako pradhāna banānā cāhanevālā) — Risk: High. In many Indian church contexts, patron-client hierarchies and guru-like veneration of senior leaders are culturally normalized; a Hindi rendering that reads merely as “ambitious” or “assertive” risks losing the specifically sinful, self-exalting force Paul/John condemns here, which usurps Christ’s headship and disregards apostolic authority. Flag for both theologian and native speaker review, per the baseline’s honor/shame and leadership-authority routing pattern.
ἐπιδέχεται (< ἐπιδέχομαι) epidechetai he receives, welcomes, accepts	to receive/welcome a person, or (extended) to accept someone’s authority/message ”receives,” “welcomes,” “accepts”	Diotrephes’ refusal is not mere social coldness but a refusal to accept the elder’s apostolic authority — recurs in v.10 regarding his treatment of the traveling brothers.	स्वीकार करना / ग्रहण करना (svīkāra karanā) — Risk: Medium. Must carry the authority-acceptance sense, not merely “welcome as a guest.”

Verse 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.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
ὑπομνήσω (< ὑπομιμνήσκω) hypomnēsō I will remind, bring to remembrance	to call something to mind, often publicly/formally ”I will bring up,” “I will remind [everyone of]“	The elder plans to publicly expose Diotrephes’ conduct on his upcoming visit — accountability exercised through apostolic authority.	याद दिलाऊँगा / प्रगट करूँगा — Risk: Low.
τὰ ἔργα (< ἔργον) ta erga the deeds, the works	actions/deeds, morally evaluable conduct ”the deeds,” “the works,” “what he is doing”	Diotrephes’ concrete actions, not merely his attitude, are the ground of judgment — echoing the ἀγαθοποιῶν/κακοποιῶν standard of v.11.	काम / कार्य — Risk: Low.
φλυαρῶν (< φλυαρέω) phlyarōn talking nonsense [about], chattering maliciously against	to make baseless, slanderous accusations; to spread malicious gossip ”spreading malicious nonsense about,” “slandering,” “making false charges against”	Diotrephes actively slanders the elder and his associates with baseless accusations — an abuse of speech accompanying his abuse of authority.	झूठी बातें बनाकर दोष लगाना / बकवास करके दोष लगाना — Risk: Medium. Must convey malicious, baseless slander, not neutral “talking” or “criticizing.”
λόγοις πονηροῖς logois ponērois with evil words	wicked, morally corrupt speech ”with evil words,” “with wicked accusations”	Qualifies φλυαρέω — the words themselves are morally evil, not merely mistaken.	बुरी/दुष्ट बातों से — Risk: Low-Medium.
κωλύει (< κωλύω) kōlyei he hinders, forbids, prevents	to stop, restrain, forbid ”he stops,” “he forbids,” “he prevents”	Diotrephes actively obstructs other believers who wish to show hospitality to the traveling ministers — an abuse of local influence to block legitimate gospel-partnership.	रोकता है / मनाही करता है — Risk: Low.
ἐκβάλλει (< ἐκβάλλω) ekballei he casts out, expels	to forcibly remove/expel, including from a group or assembly ”he casts [them] out,” “he expels [them] from the church”	Diotrephes weaponizes church discipline itself — expelling faithful believers from the congregation for their loyalty to the apostolic elder, a serious abuse of ecclesiastical authority central to the Church Leadership and Pride doctrine.	कलीसिया से निकाल देता है (kalīsiyā se nikāla detā hai) — Risk: Medium-High. Must clearly convey formal expulsion from the congregation (a serious ecclesiological act), and must be framed as an abuse of legitimate church-discipline authority for illegitimate self-serving ends — not a model of proper discipline.

Verse 11

Greek: Ἀγαπητέ, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν. ὁ ἀγαθοποιῶν ἐκ τοῦ θεοῦ ἐστιν· ὁ κακοποιῶν οὐχ ἑώρακεν τὸν θεόν.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
μιμοῦ (< μιμέομαι) mimou imitate!	to copy, follow the pattern/example of another ”imitate,” “follow the example of”	Direct command grounding the Imitating Good rather than Evil doctrine: Gaius (and readers) must actively choose whose pattern of life to follow — Demetrius/the elder (good) versus Diotrephes (evil) — rather than merely admiring one and tolerating the other.	अनुकरण करना (anukaraṇa karanā) — Risk: Medium. In Indian devotional traditions, imitation of a guru’s life and personal practice (guru-anukaraṇ) is a well-known devotional discipline — a potentially useful cultural bridge — but must be anchored to imitating moral character reflecting God’s own goodness (v.11b’s “from God”/“has not seen God”), not ritual mimicry of a teacher’s austerities or personal spiritual technique for self-attainment.
τὸ κακόν / τὸ ἀγαθόν to kakon / to agathon the evil [thing] / the good [thing]	moral categories of wrongdoing and rightdoing ”evil / good,” “what is bad / what is good”	Sets up the letter’s summary ethical antithesis, embodied concretely by Diotrephes (evil) and Demetrius (good).	बुराई / भलाई (burāī / bhalāī) — Risk: Low.
ὁ ἀγαθοποιῶν (< ἀγαθοποιέω) ho agathopoiōn the one doing good	habitual doer of good deeds ”whoever does good,” “the one who does what is good”	Doing good is presented as evidence of belonging to God (“is of/from God”), not a means of earning that status — consistent with the baseline’s grace/works guardrails.	भलाई करनेवाला (bhalāī karanevālā) — Risk: Medium. Must be read as evidence of a God-given relationship, never as the basis on which that relationship is earned — guarding against a karma-merit reading of “doing good → belonging to God.”
ὁ κακοποιῶν (< κακοποιέω) ho kakopoiōn the one doing evil	habitual doer of evil deeds ”whoever does evil,” “the one who does what is evil”	Habitual evildoing is evidence of not truly knowing God, regardless of religious claims or position (directly applicable to Diotrephes).	बुराई करनेवाला (burāī karanevālā) — Risk: Medium.
οὐχ ἑώρακεν τὸν θεόν (< ὁράω) ouch heōraken ton theon has not seen God	perfect tense: “has [never truly] seen/perceived God” — a Johannine idiom for authentic relational knowledge of God, evidenced by moral conduct (cf. 1 John 3:6) “has not seen God,” “does not know God”	A moral-epistemology claim central to Johannine theology: true knowledge/relationship with God is verified by moral fruit, not by religious claims, position, or inward religious experience alone.	परमेश्वर को नहीं देखा है (Parameśvara ko nahīṃ dekhā hai) — Risk: CRITICAL. Use the plain verb देखना (to see) ONLY. NEVER render as दर्शन (“having darshan” — a devotee’s visionary/ritual sight of a deity, attained through devotional practice) — this exact term is already flagged as a forbidden alternative for “revelation” elsewhere in the Language Package precisely because it implies a self-attained mystical/devotional experience of the divine. Here, ὁράω describes the absence of authentic relational knowledge of God, evidenced negatively by evil conduct — the opposite of a devotionally-earned visionary encounter. Mandatory theologian review with a translator note on every occurrence, given the direct collision with the baseline’s existing दर्शन prohibition and the doctrinal weight of linking moral conduct to authentic knowledge of God (paralleling the baseline’s “known_by_god” concern about jñāna-style self-attained knowledge).

Verse 12

Greek: Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων καὶ ὑπὸ αὐτῆς τῆς ἀληθείας· καὶ ἡμεῖς δὲ μαρτυροῦμεν, καὶ οἶδας ὅτι ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
Δημητρίῳ Dēmētriō Demetrius (proper name)	— “Demetrius”	The letter’s positive exemplar — commended by all and by “the truth itself,” in contrast to Diotrephes. Central to the Commendation of Faithful Witness doctrine.	दिमेत्रियुस (Dimetriyusa) — transliterated proper name. Risk: Low.
μεμαρτύρηται (< μαρτυρέω) memartyrētai has been testified of, has been borne witness to	perfect passive: a settled, established testimony/reputation ”has been well spoken of,” “is testified to,” “has a good reputation”	Third occurrence of μαρτυρέω; Demetrius’s good reputation is not a single opinion but an established, corroborated testimony — the letter’s fullest positive application of the witness/testimony motif.	गवाही दी गई है — Risk: High (see dedicated entry below).
ὑπὸ αὐτῆς τῆς ἀληθείας hypo autēs tēs alētheias by the truth itself	personification: “truth” itself is presented as an active witness/testifier ”by the truth itself,” “the truth itself testifies”	A striking rhetorical personification — Demetrius’s character is so evidently consistent with gospel truth that “the truth” is spoken of as though it itself bears witness (cf. Johannine identification of truth with Christ/the gospel, John 14:6).	सच्चाई स्वयं भी उसकी गवाही देती है (saccāī svayaṃ bhī usakī gavāhī detī hai) — Risk: CRITICAL. This personification uniquely collides with India’s own deeply rooted philosophical veneration of Satya (Truth) as a near-absolute, even quasi-divine impersonal reality (cf. the national motto Satyameva Jayate, and Truth’s central place in Advaita and Gandhian thought as an impersonal ultimate principle). A Hindi rendering that personifies “the truth” without firm anchoring in the personal God/Christ of the gospel risks being absorbed into this pre-existing philosophical framework, in which Truth functions as an impersonal cosmic absolute rather than a quality grounded in, and inseparable from, the personal God revealed in Christ. Mandatory theologian review and translator note on every occurrence.
μαρτυρία martyria testimony, witness	the noun form — an act or body of testimony ”testimony,” “witness,” “account”	The elder adds his own apostolic testimony to the corroborating chorus about Demetrius.	गवाही (gavāhī) — Risk: High (see dedicated entry).
ἀληθής alēthēs true, truthful	adjectival form of ἀλήθεια ”true,” “truthful,” “trustworthy”	Asserts the objective reliability of the elder’s own testimony — truth-claims are not relativized even at the level of personal correspondence.	सच्ची / सत्य (sacī) — Risk: Medium, tied to the broader अलहेइया/truth entry.

Verse 13

Greek: Πολλὰ εἶχον γράψαι σοι, ἀλλ᾿ οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν·

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
μέλανος (< μέλαν) melanos ink	literal writing-ink ”ink”	Concrete material-culture detail of ancient letter-writing; no theological weight beyond illustrating the elder’s preference for a personal visit over written correspondence.	स्याही (syāhī) — Risk: Low.
καλάμου (< κάλαμος) kalamou reed-pen, pen	a reed used as a writing implement ”pen,” “reed pen”	Same as above.	कलम (kalama) — Risk: Low.

Verse 14

Greek: ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν. Εἰρήνη σοι. ἀσπάζονταί σε οἱ φίλοι. ἀσπάζου τοὺς φίλους κατ᾿ ὄνομα.

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
ἐλπίζω elpizō I hope	confident expectation, not mere wishful optimism, in NT usage typically grounded in God’s faithfulness ”I hope,” “I trust”	The elder’s expectation of a personal visit, expressed with the same confident-expectation vocabulary the NT uses for eschatological hope, though here applied to an ordinary travel plan.	आशा रखता हूँ (āśā rakhatā hūṃ) — Risk: Low-Medium. Should be distinguished from vague wishing/luck (भाग्य); grounded confidence, even in this mundane application.
στόμα πρὸς στόμα stoma pros stoma mouth to mouth	Hebraic idiom (cf. Numbers 12:8 LXX) for direct, unmediated, personal conversation ”face to face,” “in person”	Emphasizes the elder’s preference for direct personal fellowship and conflict-resolution over written correspondence — relevant to the Truth and Christian Fellowship doctrine’s relational, not merely doctrinal, dimension.	आमने-सामने (āmane-sāmane) — Risk: Low. Idiom — translate the meaning (“face to face,” “in person”), not the literal body-part image, which would sound strange/comic in Hindi.
Εἰρήνη Eirēnē Peace	relational/covenantal peace-greeting (Semitic shalom background) “Peace [be] to you”	Standard NT epistolary peace-benediction.	शांति — EXACT REUSE from baseline translation_memory.json. Risk: Medium (per baseline entry).
οἱ φίλοι (< φίλος) hoi philoi the friends	(1) personal friends; (2) in Johannine usage, an intimate designation for fellow believers (cf. John 15:15, “no longer servants but friends”) “the friends,” “the beloved”	A deliberate shift in the letter’s final verse from “brothers” (ἀδελφοί, used throughout for traveling ministers) to “friends” — echoing the Johannine theology of intimate fellowship with Christ extending into fellowship among believers.	मित्र (mitra) — Risk: Medium. This designation-shift should be preserved distinctly rather than flattened to a repeated “brothers,” since it carries deliberate Johannine theological resonance regarding intimacy in Christian fellowship.
κατ᾿ ὄνομα kat’ onoma by name, individually	distributive phrase — “each one by name" "by name,” “each one individually”	A note of personal, individualized pastoral care in the closing greeting — every single believer named/greeted personally, not addressed only as an anonymous group.	नाम ले-लेकर / प्रत्येक को नाम से (nāma le-lekara) — Risk: Low.

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Whole-Book Coverage Confirmation

3 John consists of a single chapter (vv. 1-14), fully treated above. There is no additional chapter content in this book beyond the core passage. All load-bearing theological vocabulary in 3 John has therefore received verse-by-verse treatment in this document, satisfying the full-book coverage mandate for this curriculum. See 08_core_glossary.md for the consolidated per-term glossary drawn from the analysis above.