Semantic Analysis — 3 John (Koine Greek → Hungarian)

Purpose and Scope

3 John is a single-chapter, fourteen-verse personal letter from “the elder” (ὁ πρεσβύτερος, traditionally identified with the Apostle John) to Gaius, a beloved fellow believer, commending his hospitality toward traveling gospel workers, warning against the proud and obstructive behavior of Diotrephes, and commending the good reputation of Demetrius. Because the entire book consists of one chapter, the core passage (3 John 1:1–14) is coextensive with the whole book. This document therefore gives verse-by-verse treatment of every load-bearing term in all fourteen verses, which by definition constitutes full first-to-last coverage of the curriculum book, per the PRD Phase 1 full-book-coverage mandate. A short closing section explicitly confirms this coverage in chapter-by-chapter form as required by the template.

Every term already fixed in the baseline Romans translation_memory.json (θεός/Isten, ἐκκλησία/egyház, εἰρήνη/béke, ἔθνη-ἐθνικός family/pogányok) is reused exactly as recorded there. New terms required by 3 John’s distinct vocabulary and doctrines are proposed below for addition to the Language Package’s registries in a later step.

A structural note for translators: 3 John’s dominant term is ἀλήθεια (“truth”), occurring seven times (vv. 1, 3 [×2], 4, 8, 12 [×2]) as the letter’s thematic spine, tightly binding the “Truth and Christian Fellowship” doctrine to every other doctrine in the letter (hospitality, imitation of good, leadership, commendation). Its Hungarian rendering has a Critical collision risk explained at v.1 and repeated at each subsequent occurrence.

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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 ἀληθείᾳ. Gloss: “The elder, to Gaius the beloved, whom I love in truth.”

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
πρεσβύτερος presbyteros ”older one, elder”	age-elder; church office-holder (overseer/elder); self-designation of authorship carrying apostolic-era authority ”elder,” “the presbyter,” “the old man”	The author’s chosen self-title, likely signaling apostolic seniority and pastoral authority rather than a formal, single congregational office	High. Hungarian “presbiter” is the exact technical term for the ordained lay-elder office in Hungarian Reformed Church polity (a presbitérium/consistory member); using it here risks readers assuming a specific denominational church-governance office the author never claims for himself. Recommend the Károli-tradition “Vén” (“A Vén”) to avoid this collision, with a translator note explaining the term’s honorific-authoritative sense. “Presbiter” is the rejected alternative for this reason.
ἀγαπητός agapētos ”dearly loved one”	term of endearment for a fellow believer; “dear,” “beloved" "beloved,” “dear”	Marks Gaius as a valued, affectionately regarded member of the fellowship	Low. “Szeretett” is standard and unambiguous.
ἀγαπάω agapaō ”to love”	self-giving, covenantal love; distinguished in Greek from philia/eros though NT usage can overlap ”love,” “cherish”	The elder’s genuine pastoral, Christian love for Gaius	Medium. Hungarian “szeret” is a single general verb covering romantic, familial, and divine/covenantal love alike, unlike Greek’s differentiated vocabulary; context must make clear this is Christian brotherly love, not personal affection alone. Not currently in the baseline TM — recommend adding “szeretet/szeret” to the registry for this curriculum.
ἀλήθεια alētheia ”unhiddenness, reality”	truth as fact; truthfulness of character; in Johannine usage, near-synonym for the gospel message/Christian reality itself, at times almost personified ”truth,” “the truth,” “truthfulness”	The gospel truth as both believed content and lived character — the letter’s dominant, unifying theme, anchoring the “Truth and Christian Fellowship” doctrine	Critical. Standard Hungarian Bible-tradition rendering is “igazság” — the same word the baseline Romans Language Package already assigns (Critical risk) to δικαιοσύνη, “righteousness” (forensic right-standing before God, Romans 3–5). This creates a genuine lexical collision: Hungarian readers cannot distinguish, on the word form alone, between Paul’s forensic “righteousness by faith” and John’s relational/gospel “truth.” Every occurrence in 3 John requires a contextual teaching note distinguishing the two senses; this is the single highest-risk term in this curriculum.

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	Hungarian rendering risk
εὔχομαι euchomai ”to wish, pray”	a wish or prayer on someone’s behalf ”pray,” “wish”	Conventional ancient epistolary opening prayer-wish	Low. “Kívánom/könyörgök” standard.
εὐοδοῦσθαι (< εὐοδόω) euodousthai ”to have a good road/journey”	to prosper, succeed, have things go well generally (originally a travel metaphor) “prosper,” “get along well,” “be well in every way”	A conventional ancient letter-greeting wish for general well-being — not a doctrinal promise of material/financial prosperity	High. This verse is a classic proof-text for prosperity-gospel (“health and wealth”) teaching. The Hungarian rendering must avoid vocabulary built on “gyarapodás/meggazdagodás” (increase/enrichment/wealth) roots that would reinforce a material-prosperity reading. Recommend a periphrastic rendering such as “minden jól menjen veled” rather than “gyarapodj,” plus an explicit teaching note against prosperity-gospel application of this verse.
ὑγιαίνειν hygiainein ”to be healthy/sound”	physical health; elsewhere in the NT, metaphorically “sound doctrine” (ὑγιαίνουσα διδασκαλία) “be in health,” “be well”	Here, literal physical health, paired with the prosperity-wish concern above	Medium. Same health-and-wealth collision risk as εὐοδοῦσθαι; also must not be conflated with the unrelated “sound doctrine” metaphorical sense found elsewhere in the NT.
ψυχή psychē ”soul, life”	the inner self; seat of will and emotion; sometimes simply “life" "soul,” “life,” “self”	Gaius’s inner, spiritual well-being, set alongside (not identical to) his physical health	Medium. Hungarian “lélek” (lowercase) is the same root used for “Lélek” (capitalized, Holy Spirit, per baseline “Szentlélek”). Readers may conflate the human soul with the divine Spirit absent careful capitalization/context; needs a clarifying teaching note.

Verse 3

Greek: Ἐχάρην γὰρ λίαν ἐρχομένων ἀδελφῶν καὶ μαρτυρούντων σου τῇ ἀληθείᾳ, καθὼς σὺ ἐν ἀληθείᾳ 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	Hungarian rendering risk
χαίρω chairō ”to rejoice”	joy, gladness ”rejoice,” “be glad”	The elder’s personal joy at good news of Gaius	Low. “Örül” standard.
ἀδελφοί adelphoi ”brothers”	biological brothers; fellow believers (fictive kinship); here, itinerant Christian workers/messengers ”brothers,” “brethren,” “fellow believers”	The traveling ministers who reported on Gaius’s conduct — foundational to the Hospitality doctrine	Medium. “Testvérek” is gender-inclusive by default in ordinary Hungarian usage; teaching notes should still affirm the inclusive “fellow believer” sense explicitly, since it is not in the baseline TM and is newly introduced by this curriculum.
μαρτυρέω martyreō ”to testify, bear witness”	legal testimony; to attest to, vouch for someone’s character/conduct ”testify,” “bear witness,” “give testimony”	Formal, credible attestation of Gaius’s Christian character — directly feeds the “Commendation of Faithful Witness” doctrine (also used of Demetrius, v.12)	Medium-High. Must retain the weight of formal, credible testimony, not mere casual reporting; render consistently across vv. 3, 6, 12.
περιπατέω peripateō ”to walk”	metaphorical: to conduct oneself, live one’s life ”walk,” “live,” “conduct oneself”	Gaius’s consistent, observable Christian manner of life	Low-Medium. Hungarian “jár” used metaphorically for conduct (“igazságban jár”) is already well-established idiom in Hungarian Bible tradition; low collision risk.
ἀλήθεια alētheia —	— —	Second and third occurrences of the letter’s central theme	Critical — see v.1.

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, that I hear my children walking in truth.”

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
χαρά chara ”joy”	gladness, delight ”joy,” “gladness”	The elder’s greatest pastoral joy	Low. “Öröm” standard.
τέκνα tekna ”children”	biological children; spiritual children/converts under a pastoral leader’s care ”children,” “my children”	The elder’s spiritual children — people under his pastoral care/oversight, not necessarily his physical offspring	Medium. Must be distinguished in teaching notes from the baseline’s “adoption” doctrine (örökbefogadás — believers as God’s own adopted children, Romans 8), which is a distinct forensic-familial category. Here τέκνα describes a human pastoral relationship, not divine adoption.
ἀλήθεια alētheia —	— —	Fourth occurrence of the central theme	Critical — see v.1.

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	Hungarian rendering risk
πιστός pistos ”faithful, trustworthy”	faithful/reliable action; also (elsewhere) “believing,” related to πίστις ”faithful,” “trustworthy,” “loyal”	Describes Gaius’s hospitable action as trustworthy, faithful service — an adjectival use distinct from saving faith itself	Medium. The baseline “faith” entry (hit) covers πίστις as trust in Christ; πιστός here is an adjective describing faithful conduct/action and should be rendered “hűséges/hűségesen” rather than reusing “hites/hívő” vocabulary, to avoid confusing faithful service with saving faith.
ἐργάζομαι ergazomai ”to work, do, perform”	to labor, to act, to accomplish ”work,” “do,” “perform”	Gaius’s concrete acts of hospitality	Low-Medium. “Cselekszik/tesz” standard.
ξένος xenos ”stranger, foreigner”	stranger; foreigner; guest not of one’s own household ”stranger,” “foreigner,” “guest”	Itinerant, previously unknown Christian workers requiring hospitality — foundational term for the Hospitality doctrine	Medium. Hungarian “idegen” carries a stronger everyday wariness/suspicion connotation (“outsider,” “foreign,” “stranger danger”) than the NT’s positive hospitality-guest sense; teaching note should clarify these are trustworthy fellow-workers in ministry.

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; whom you will do well to send forward in a manner worthy of God;“

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
ἀγάπη agapē ”love” (noun)	selfless, covenantal love ”love”	Gaius’s love for fellow believers, publicly attested	Medium. Same generic-word-coverage risk as ἀγαπάω (v.1); recommend adding “szeretet” to the registry for this curriculum.
ἐκκλησία ekklēsia ”assembly”	the gathered local congregation; the new covenant community ”church,” “assembly,” “congregation”	The local congregation before whom Gaius’s love was publicly testified	Medium — reuse baseline exactly (“egyház”). Consistent with the baseline’s note distinguishing Romans 16’s local-congregation sense from either institutional polity model; here likewise a concrete, local gathered body, not an abstract institution.
προπέμπω propempō ”to send forward, escort”	to equip and send off a traveler with provisions/support ”send on their way,” “help on their journey,” “send off”	The concrete material act of hospitality: actively equipping and supporting missionaries’ onward travel	Medium-High. Must not be flattened to a bare “elküldeni” (send away/dismiss), which could wrongly suggest mere permission to leave rather than active material support. Recommend “útjukra bocsátani/továbbsegíteni,” with a note explaining the material-support connotation — directly load-bearing for the Hospitality doctrine.
ἀξίως (τοῦ θεοῦ) axiōs (tou theou) “worthily (of God)“	in a fitting, honorable manner reflecting the referent’s character ”worthy of God,” “in a manner worthy of God”	Hospitality conduct that reflects God’s own honor and character	Medium. Parallel to Romans 16:2-style “worthy” language; align rendering (“Istenhez méltó módon”) with any existing “worthy” conventions for cross-curriculum consistency.

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 Gentiles/pagans.”

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
ὄνομα (absolute, “the Name”) onoma ”name”	a proper name; by metonymy, the person, authority, or cause the name represents ”the Name,” “his name,” “for the sake of the Name”	A christological title-by-metonymy: going out in gospel ministry for the sake of Jesus Christ himself (cf. Acts 5:41)	High. Rendering this as a generic “az ügyért” (“for the cause”) without a clarifying note would lose the specific christological referent. Must be rendered/annotated to make clear this is Christ’s name, paralleling the baseline’s Critical-risk Lordship-of-Christ and Son-of-God categories.
ἐξέρχομαι exerchomai ”to go out”	to depart, set out (here, on gospel mission) “went out,” “set out”	Missionary departure for gospel work	Low. “Kiment/elindult” standard.
ἐθνικός ethnikos ”of the nations, pagan”	a non-Jewish person; in NT usage, someone outside the Christian community, “pagan”/unbeliever, at times mildly pejorative (cf. Matt 18:17) “Gentiles,” “pagans,” “heathen,” “unbelievers”	Non-Christian outsiders in general, from whom the missionaries deliberately declined support to preserve financial independence from unbelievers — a pastoral-financial statement, not a Jew-Gentile ecclesiology claim	Medium-High. Baseline TM fixes “gentiles” = “pogányok” with a note that it carries a stronger “pagan” charge than neutral English “Gentiles.” That stronger sense is actually appropriate here — but translators must add a note clarifying this occurrence is not about the Jew-Gentile unity doctrine central to Romans 9–11, to avoid importing Pauline ecclesiology into this different pastoral-financial context.

Verse 8

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

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
ὀφείλω opheilō ”to owe, be obligated”	moral or financial obligation ”ought,” “owe,” “are obligated”	The church’s moral duty to support traveling gospel workers	Low-Medium. “Kötelesek vagyunk” standard.
ὑπολαμβάνω hypolambanō ”to take up, receive”	to welcome hospitably; to support materially ”support,” “receive,” “welcome”	Concrete material/relational support of itinerant workers, alongside προπέμπω and ἐπιδέχομαι — a core Hospitality term	Medium. Should be distinguished from a bare “elfogadni” (merely “accept”) to retain the sense of active material provision; recommend “befogadni és eltartani/támogatni.”
συνεργός synergos ”fellow worker”	a partner in labor; a ministry collaborator (cf. Pauline usage) “fellow worker,” “co-worker,” “partner”	Supporting missionaries makes the supporting believer a genuine partner in gospel truth’s advance — participatory ministry partnership	Low-Medium. “Munkatárs” standard; add a note that this is active participatory partnership in the truth’s mission, not passive donorship.
ἀλήθεια alētheia —	— —	Fifth occurrence; truth as the shared “cause” gospel workers and their supporters serve together	Critical — see v.1.

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 us.”

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
φιλοπρωτεύω philoprōteuō ”to love being first”	a rare compound (φιλέω + πρῶτος), found only here in the NT; self-exalting ambition for primacy/preeminence ”loves to be first,” “loves preeminence,” “seeks first place”	The defining vice of Diotrephes — the direct opposite of Christlike servant-leadership; the central term for the “Church Leadership and Pride” doctrine	High. A neutral-sounding rendering such as “vezető szerepet vállal” (“takes a leadership role”) would erase the negative, self-serving connotation entirely. Must convey sinful self-exaltation, e.g., “aki szeret első lenni köztük” (“who loves to be first among them”), with a teaching note that this condemns pride/ambition, not legitimate church office as such.
ἐπιδέχομαι epidechomai ”to receive, welcome” (first of two occurrences, vv. 9–10)	to receive hospitably; to accept someone’s authority/person ”receive,” “accept,” “welcome”	Diotrephes’s deliberate personal refusal to receive the elder’s messengers/authority — the concrete outworking of his pride	Medium-High. Must be rendered consistently across vv. 9–10 so that the deliberate, personal nature of the refusal (not mere oversight) is clear.

Verse 10

Greek: διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ, λόγοις πονηροῖς καταλαλῶν 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 remind him of the works he does, slandering us with evil 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.”

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
ἔργα erga ”works, deeds”	actions, deeds (morally neutral term in itself) “works,” “deeds,” “actions”	Diotrephes’s pattern of actions/behavior — a purely descriptive term here	Low-Medium. Must be distinguished by note from the Pauline “works of the law” soteriological freight (Romans 3–4); here it simply means “actions/conduct,” with no works-vs-grace theological content.
πονηρός ponēros ”evil, wicked”	morally evil, malicious, harmful ”evil,” “wicked,” “malicious”	Diotrephes’s malicious speech	Low-Medium. “Gonosz” standard.
καταλαλέω katalaleō ”to speak against, slander”	to defame, backbite, gossip maliciously ”slander,” “speak evil against,” “malign”	Diotrephes’s deliberate verbal abuse of the elder and associates	Medium. Should use a term conveying deliberate, malicious slander (“rágalmaz”) rather than a milder “kritizál” (“criticize”), preserving the moral gravity.
κωλύω kōlyō ”to hinder, forbid”	to prevent, obstruct, forbid ”hinder,” “forbid,” “prevent”	Diotrephes actively obstructing others who wish to show hospitality	Low-Medium. “Megakadályoz/gátol” standard.
ἐκβάλλω ekballō ”to cast out, expel”	to drive out, banish (elsewhere: casting out demons) “cast out,” “expel,” “throw out”	Diotrephes illegitimately expelling faithful believers from the local congregation — an abuse of church authority	High. Hungarian renderings (“kizár,” “kiűz”) risk evoking formal ecclesiastical excommunication procedures, which carry weighty, structured meaning in both Catholic canon law and Reformed church-discipline practice. Teaching note must clarify this describes Diotrephes’s illegitimate personal abuse of power, not a description or endorsement of any formally warranted church discipline process.

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

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
μιμέομαι mimeomai ”to imitate”	to copy, follow as a model, emulate ”imitate,” “follow the example of”	The letter’s central “Imitating Good rather than Evil” verb, drawing the direct moral contrast between Diotrephes and Demetrius	Low-Medium. Recommend “kövesd” (follow as example) over a strictly literal “utánozd” (mimic), which can sound slightly mechanical/derogatory in Hungarian.
κακός kakos ”evil, bad”	morally bad ”evil,” “bad”	The negative model (embodied by Diotrephes)	Low. “Gonosz/rossz” standard.
ἀγαθός agathos ”good”	morally good, beneficial ”good”	The positive model (embodied by Demetrius)	Low. “Jó” standard.
ἀγαθοποιέω agathopoieō ”to do good”	to act rightly, do what is good/beneficial ”does good,” “does what is right”	Doing good presented as evidence (“is of God”) of one’s spiritual origin/nature	High. Theologically load-bearing: “the one who does good is of God” can be read (a) as compatible with a Catholic grace-cooperating-with-merit framework, (b) as compatible with a Reformed reading of good works as fruit/evidence of regeneration (not its cause), or (c) misread as works-based righteousness contradicting the baseline’s Critical-risk sola fide justification doctrine. Translate the plain assertion without resolving this systematically; flag for theologian review, paralleling the baseline’s handling of grace/works tension in Romans 4 and 11:5–6.
κακοποιέω kakopoieō ”to do evil”	to act wrongly, do harm ”does evil,” “does what is wrong”	The negative parallel: “has not seen God”	High. Same tension and review flag as ἀγαθοποιέω, as its antithetical case.
θεός theos ”God”	the one true, personal God ”God”	The ultimate ground of the good/evil contrast	Critical — reuse baseline exactly (“Isten”).

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 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	Hungarian rendering risk
μαρτυρέω martyreō —	— —	The central “Commendation of Faithful Witness” verb applied to Demetrius, paralleling v.3’s use for Gaius	Medium-High — see v.3.
ἀλήθεια alētheia ”truth”	— —	Sixth occurrence; here personified — “testified to… by the truth itself,” a striking Johannine near-personification echoing the identification of truth with Christ/the gospel message (cf. John 14:6)	Critical, with an added flag beyond v.1: the personification must not be flattened into a merely abstract adverbial “in reality,” which would lose the letter’s distinctive rhetorical move of truth itself bearing witness.
μαρτυρία martyria ”testimony” (noun)	witness, testimony, attested reputation ”testimony,” “witness”	The elder’s own corroborating testimony about Demetrius	Medium. “Tanúbizonyság/tanúságtétel” standard; keep consistent with the μαρτυρέω word family.
ἀληθής alēthēs ”true”	true, truthful, genuine, accurate ”true,” “truthful”	The elder’s testimony affirmed as reliably true	Medium. Hungarian “igaz” carries the same double duty as “igazság” (true/truthful vs. righteous/just), sharing the collision risk noted at v.1; same flag applies.

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;“

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
γράφω graphō ”to write”	to write, compose in writing ”write”	Standard epistolary closing formula; no independent doctrinal content	Low. “Ír” standard; noted for completeness only.
μέλαν / κάλαμος melan / kalamos ”ink” / “reed (pen)“	concrete ancient writing materials ”ink,” “pen/reed”	Cultural-material detail of ancient letter-writing	Low. Purely material vocabulary; translate plainly, no doctrinal weight.

Verse 14

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

Terms	Variants	Contextual theological meaning	Hungarian rendering risk
ἐλπίζω elpizō ”to hope”	to hope, expect ”hope”	The elder’s hope for an imminent personal visit	Low. “Remél” standard.
στόμα πρὸς στόμα stoma pros stoma ”mouth to mouth”	Hebraic/Greek idiom for face-to-face, direct personal speech ”face to face,” “in person”	Idiom for direct personal conversation, not to be translated literally	Low. Per idiom-handling rules, render the meaning (“szemtől szemben/személyesen”) rather than the literal image, which would sound strange in Hungarian.
εἰρήνη eirēnē ”peace”	relational/communal peace; (elsewhere, Romans 5:1) covenantal peace with God through justification ”peace”	Here, an epistolary closing benediction of relational/communal peace, not the specifically soteriological “peace with God” sense highlighted in Romans 5:1	Medium — reuse baseline exactly (“béke”). Add a clarifying note distinguishing this general relational-benediction sense from the baseline’s “Peace with God” doctrinal sense, while keeping the same lexical rendering per the Language Package’s cross-document consistency rule.
φίλος philos ”friend”	one bound by mutual affection/loyalty, distinct from ἀδελφός (“brother,” fictive kinship) and ἀγαπητός (“beloved”) “friend,” “friends”	A term for fellow believers in the local congregation, possibly echoing the Johannine theme of Jesus calling disciples “friends” (John 15:14–15)	Low-Medium. “Barát/barátok” standard; a teaching note may highlight the Johannine friendship-with-God/one-another resonance relevant to the “Truth and Christian Fellowship” doctrine, distinguishing it from a merely casual modern social sense of “friend.”

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Whole-Book Chapter-by-Chapter Coverage

3 John consists of a single chapter (1:1–14). The verse-by-verse treatment above is therefore, by definition, complete first-to-last coverage of the entire book. There is no additional chapter content to analyze.

Chapter 1 (verses 1–14): Fully treated above. All load-bearing theological terms — πρεσβύτερος, ἀγαπητός, ἀγαπάω/ἀγάπη, ἀλήθεια, εὐοδοῦσθαι/ὑγιαίνειν, ψυχή, ἀδελφοί, μαρτυρέω/μαρτυρία/ἀληθής, περιπατέω, τέκνα, πιστός, ξένος, ἐκκλησία, προπέμπω, ἀξίως, ὄνομα, ἐθνικός, ὀφείλω, ὑπολαμβάνω, συνεργός, φιλοπρωτεύω, ἐπιδέχομαι, ἔργα, καταλαλέω, κωλύω, ἐκβάλλω, μιμέομαι, κακός/ἀγαθός, ἀγαθοποιέω/κακοποιέω, θεός, φίλος, εἰρήνη — are documented above with original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and Hungarian rendering risk.

No further chapters exist in this curriculum book; no terms remain unreviewed.

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This document feeds analysis/08_core_glossary.md and, in subsequent PRD steps, updates to translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json for the 3 John curriculum extension.