3 John — Core Glossary (Kurdish)

This glossary covers every load-bearing theological term identified across the whole book of 3 John (1:1–14, its only chapter). Terms marked [Baseline] already exist in the Romans translation_memory.json and must be reused exactly as recorded there. Terms marked [New] are introduced here for the first time in this curriculum and must be added to translation memory before Phase 2 processing begins, per the Translation Memory Load and Enforcement Instructions in 12_ai_translation_requirements.md.

A. Reused Baseline Terms

English Term	Original / Translit.	Kurdish Rendering	Risk Tier	Doctrine	Status	Note
God	θεός / theos	Xwedê	Critical	Deity of Christ / God	[Baseline]	Reused exactly. 3 John 6, 11 apply this to God the Father directly; no modification.
Church	ἐκκλησία / ekklēsia	Dêr / Civata Mesîhî	High	Church as God’s People	[Baseline]	Use Civata Mesîhî for the gathered assembly sense in 3 John 6, 9, 10 (Diotrephes’s abuse of a local congregation), not Dêr (building).
Peace	εἰρήνη / eirēnē	Aştî	Medium	Peace with God / Epistolary blessing	[Baseline]	3 John 14 use is a closing epistolary blessing, lighter register than Romans 5:1; same word, contextually lighter theological load.
Faith(ful)	πίστις-root / pistis-root	Îman (doctrinal noun only)	High	Faith	[Baseline]	See New Term “faithful (deed)” below — do not use Îman-family vocabulary for the adjectival “faithful thing you do” in 3 John 5; reserve Îman strictly for the doctrine of saving faith.

B. New Terms Introduced by 3 John

English Term	Original / Translit.	Literal Meaning	Kurdish Rendering	Risk Tier	Doctrine	Alternatives Rejected	Rationale / Risk Notes
Truth	ἀλήθεια / alētheia	”unconcealed reality”	Rastî	High	Truth and Christian Fellowship	Heq (Arabic loan, “al-Haqq”)	Heq is one of the 99 names of Allah in Islamic theology (“The Truth/The Real”); using it would abstract John’s relational, gospel-shaped truth into a divine-attribute title. Rastî is native Kurdish (from rast, straight/correct) and was already assessed safe for this exact sense in the baseline’s righteousness entry (rejected there only because it is too thin for the forensic sense of dikaiosynē — that objection does not apply to plain alētheia, “truth”).
Love / Beloved	ἀγάπη, ἀγαπάω, ἀγαπητός / agapē, agapaō, agapētos	”self-giving love / one who is loved”	Hezkirin (love) / Yê hezkirî (beloved)	High	Truth and Christian Fellowship	Evîn (romantic/mystical)	Evîn carries the lover-beloved register of classical Kurdish Sufi devotional poetry (cf. baseline father entry); safe for devotional commentary but risks romantic/mystical over-reading if used in the translated Scripture text itself. Hezkirin is theologically neutral and native.
Brother(s)	ἀδελφός / adelphos	”brother”	Bira / Birayên baweriyê (brothers of the faith)	Medium–High	Truth and Christian Fellowship; Hospitality	(bare “Bira” without qualifier)	Kurdish aşîret (tribal) kinship structures give “bira” a strong blood-lineage/clan-loyalty default (same dynamic flagged Critical in baseline’s adoption entry); the qualifier “of the faith” is required to keep the term about spiritual, not tribal, kinship.
Elder	πρεσβύτερος / presbyteros	”older man; church office-holder”	Rîspî	High	Church Leadership and Pride	Pîr	Pîr directly collides with the hereditary, shrine-venerating Sufi spiritual-master office (already flagged in baseline saints/sainthood entries). Rîspî (tribal/village elder, “white-beard”) avoids that collision but introduces its own risk: aşîret elder-councils govern by lineage/rank, which could import tribal seniority politics into a functional pastoral office — a risk this letter’s Diotrephes narrative makes especially relevant to teach against explicitly.
Witness / Testify / Testimony	μαρτυρέω, μαρτυρία / martyreō, martyria	”to bear witness / testimony”	Şahidî kirin (testify) / Şahidî (testimony)	Critical	Commendation of Faithful Witness (Demetrius)	— (no safe fully native alternative identified; flagged for theologian input)	CRITICAL: this Arabic-root vocabulary shares its triliteral root with (a) the Islamic shahada, the creedal profession of faith (“There is no god but Allah…”), risking the reduction of John’s qualitative, verifiable-character testimony to a ritual creedal recitation; and (b) Kurdish şehîd (“martyr”), the single most emotionally charged honorific in Kurdish nationalist political culture, applied to those who died for the Kurdish cause. Though şahid/şahidî (witness/testimony) and şehîd (martyr) are formally distinct Kurdish words, their shared root creates real risk of unintended resonance, especially given 3 John 12’s triple repetition of this root concentrated on commending Demetrius. Every occurrence requires explicit anchoring to “verified moral/spiritual character reputation,” not creedal profession or political martyrdom.
Hospitality / Receive / Support	ἐπιδέχομαι, ὑπολαμβάνω, προπέμπω / epidechomai, hypolambanō, propempō	”to welcome, receive, support, send forward”	Mêvandarî kirin / Qebûl kirin / Piştgirî dan û bi rê ve şandin	Medium	Hospitality to Traveling Ministers	(bare “silav kirin,” mere greeting)	Must retain the material-support and onward-provisioning sense (funds, provisions, escort), not just a polite social welcome or farewell.
Stranger / Guest	ξένος / xenos	”foreigner in need of hospitality”	Mêvan	Low–Medium (cultural asset)	Hospitality to Traveling Ministers	—	Kurdish mêvanperwerî (hospitality virtue) is a deep cultural asset here, comparable to how the baseline treats aştî (peace) as an asset for Romans 5:1; the specific link to gospel-partnership (not mere social custom) must still be made explicit.
Fellow Worker	συνεργός / synergos	”co-laborer”	Hevkar	Low–Medium	Hospitality to Traveling Ministers	—	Should always be paired explicitly with “truth” (Rastî) so the partnership is understood as gospel-partnership specifically.
Pagans / Unbelievers	ἐθνικός / ethnikos	”of the nations, heathen”	Kesên ne-baweriyê / ne-îmandar	High	Hospitality to Traveling Ministers	Ne-cihû (baseline’s “gentiles” rendering)	This is a different Greek word and sense than Romans’s ἔθνη (“Gentiles” in the Jew/Gentile covenant-unity sense, already = Ne-cihû in baseline TM). 3 John 7 concerns financial independence from religious unbelievers generally, not ethnic Jew/Gentile distinction. Reusing Ne-cihû here would wrongly import the ethnic-covenant frame; must use a distinct rendering and flag for native-speaker review to prevent silent conflation.
Love of Preeminence	φιλοπρωτεύω / philoprōteuō	”to love/crave first place” (NT hapax legomenon)	Serokatîxwazî / Hezkirina Pêşengiyê	High	Church Leadership and Pride (Diotrephes)	—	Unique NT word requiring a descriptive compound. Kurdish tribal and modern political leadership-rivalry culture provides a vivid, recognizable referent — a potential teaching asset if kept strictly anchored to the church-office application and not read as political commentary.
Malicious Slander	φλυαρέω (μὴ λόγοις πονηροῖς) / phlyareō	”to talk nonsense/prate maliciously”	Bi gotinên xerab/derewîn tometbar kirin	Medium–High	Church Leadership and Pride (Diotrephes)	—	Requires a full descriptive verbal phrase; no single Kurdish word captures the sense of baseless, malicious false accusation from a position of power.
Hinder	κωλύω / kōlyō	”to forbid, prevent”	Asteng kirin	Low–Medium	Church Leadership and Pride (Diotrephes)	—	Standard vocabulary; low independent risk.
Cast Out (of the church)	ἐκβάλλω / ekballō	”to expel, throw out”	Ji civatê/dêrê derxistin/avêtin	Medium–High	Church Leadership and Pride (Diotrephes)	—	Church-discipline/expulsion language whose social and legal weight varies by which of the four Kurdish-speaking states the audience lives in (per baseline church_as_gods_people and mission notes); flag for native-speaker review.
Imitate	μιμέομαι / mimeomai	”to model oneself after, follow as example”	Şopandin	High	Imitating Good rather than Evil	Teqlîd kirin	Teqlîd is a specific, technical Islamic jurisprudential term (uncritical adherence to established legal-school precedent); using it would recast “imitating good” as legalistic rule-conformity rather than modeling Christlike character after a living example. Şopandin (native, “to follow/trace after”) avoids this.
Good-doer / Evil-doer	ἀγαθοποιέω / κακοποιέω	”one who does good / does evil”	Qencîkar / Xerabîkar (or verbal: qencî kirin / xerabî kirin)	Low–Medium	Imitating Good rather than Evil	—	Standard moral vocabulary; ensure the surrounding clause (“is of God” / “has not seen God”) keeps the theological diagnostic force, not mere social approval.
The Name (of Christ)	τὸ ὄνομα / to onoma	”the name”	Nav (with explicit referent supplied)	Medium	Commendation of Faithful Witness; Mission	—	Bare word is low-risk, but the referent (Christ’s name/authority) must be made explicit in context or footnote, since “for the sake of the Name” is a confessional shorthand.
Soul	ψυχή / psychē	”inner life, whole person”	Giyan	Medium	(supporting Truth and Christian Fellowship)	—	Uses the same root already implicit in the baseline’s spiritual_gifts note (“giyanî, from giyan, soul”), preserving cross-document consistency with Romans.
Friend	φίλος / philos	”close personal companion” (root distinct from ἀγάπη)	Dost	Medium	Truth and Christian Fellowship	Heval	Baseline’s own fellowship entry documents that heval carries a strong secular political (“comrade”) echo from Kurdish leftist/nationalist movements; dost avoids this and fits the letter’s warm, personal, closing register.
(Spiritual) Child	τέκνον / teknon	”child; figuratively, a disciple/convert”	Zarok (qualified: zarokên min ên giyanî)	Medium	Truth and Christian Fellowship	(unqualified use of adoption vocabulary)	Must be kept explicitly distinct from the baseline’s Critical-risk adoption doctrine (Kurxwendin, a different Greek word and a different legal-status doctrine in Romans 8); this is a discipleship/spiritual-parentage metaphor, not the adoption doctrine.
Faithful (deed, not creed)	πιστός / pistos	”trustworthy, reliable (of an act)“	Dilsoz / Pêbawer	High	Hospitality to Traveling Ministers	Îmandar	Reserving Îman-family vocabulary strictly for the doctrine of saving faith prevents 3 John 5’s description of a hospitable deed from being misread as a statement about creedal orthodoxy.

C. Proper Names

English Name	Original / Translit.	Kurdish Rendering	Risk Tier	Note
Gaius	Γάϊος / Gaios	Gayus	Low	Recipient of the letter; transliterate per established Bible-name conventions, no controversy.
Diotrephes	Διοτρέφης / Diotrephēs	Diyotrefes	Low (name) / High (associated doctrine)	The name itself is uncontroversial; the doctrine attached to this figure (Church Leadership and Pride) is High risk — see glossary entry “Love of Preeminence” above.
Demetrius	Δημήτριος / Dēmētrios	Demetrîyos	Low (name) / High (associated doctrine)	The name itself is uncontroversial; the doctrine attached to this figure (Commendation of Faithful Witness) is Critical risk via the “witness/testify” term cluster above.

D. Summary Risk Counts (3 John New Terms)

Risk Tier	Count
Critical	1 (witness/testify/testimony)
High	8 (truth; love/beloved; brothers; elder; pagans/unbelievers; love of preeminence; imitate; faithful-deed)
Medium–High	4 (malicious slander; cast out; hospitality/receive/support-adjacent slander & discipline terms)
Medium	6 (hospitality/receive/support; the Name; soul; friend; spiritual child; brother, lower bound)
Low–Medium	4 (stranger/guest; fellow worker; hinder; good-doer/evil-doer)
Low	2 (proper names Gaius; ink/pen and other non-theological vocabulary in v.13)

All new terms above must be added to translation_memory.json (incrementing its version number) before any Phase 2 segment translation of 3 John begins, per the Translation Memory Load and Enforcement Instructions in 12_ai_translation_requirements.md.

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Critical Risk Terms

God

Approved rendering: Xwedê
Transliteration: Xwedê
Doctrine: Deity of Christ / God
Rejected alternatives: Allah
Original: θεός
Category: God

Inherited from Romans package, reused exactly. In 3 John 6 and 11, applies directly to God the Father as the standard for hospitality ‘worthy of God’ and as the diagnostic test (‘has not seen God’) for genuine goodness versus persistent evildoing (Diotrephes). The verb ‘seen’ in 3 John 11 must be read figuratively (spiritual perception/relationship), not literal vision.

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Witness Testify Testimony

Approved rendering: Şahidî kirin / Şahidî
Transliteration: şahidî kirin / şahidî
Doctrine: Commendation of Faithful Witness (Demetrius)
Original: μαρτυρέω / μαρτυρία
Category: Witness

CRITICAL NEW TERM — highest-risk term in the letter. Shares its root with (1) the Islamic shahada, the creedal profession of faith, risking reduction of John’s qualitative, verified-character testimony to ritual creedal recitation; and (2) Kurdish şehîd (‘martyr’), the single most emotionally charged honorific in Kurdish nationalist political culture. Though şahidî and şehîd are formally distinct words, their shared root creates real resonance risk, especially at 3 John 12’s triple repetition concentrated on commending one man. Every occurrence (vv.3, 6, 12 x3) requires an explicit anchoring clause: ‘confirmed report of proven moral and spiritual character,’ never creedal profession or political martyrdom. Mandatory human theologian review at every occurrence, not just first occurrence.

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High Risk Terms

Church

Approved rendering: Dêr / Civata Mesîhî
Transliteration: dêr / civata Mesîhî
Doctrine: Church as God’s People
Original: ἐκκλησία
Category: Church

Inherited from Romans package, reused exactly. Use Civata Mesîhî (gathered-people sense) throughout 3 John (vv.6, 9, 10) rather than Dêr (building), since every occurrence in this letter concerns the congregation as a body of people, not a structure. Region-variable religious-freedom framing from the baseline applies especially at v.10 (expulsion from the church).

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Faith

Approved rendering: Îman
Transliteration: îman
Doctrine: Faith
Original: πιστός (root πίστις)
Category: Faith

Inherited from Romans package, reused exactly, but reserved strictly for the doctrinal noun (saving faith). 3 John 5’s adjectival use (πιστός, describing a hospitable act as reliable) must NOT use Îman-family vocabulary; see faithful_deed entry below (Dilsoz / Pêbawer) instead, to avoid recasting a concrete deed of hospitality as a statement of creedal orthodoxy.

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Truth

Approved rendering: Rastî
Transliteration: rastî
Doctrine: Truth and Christian Fellowship
Rejected alternatives: Heq
Original: ἀλήθεια
Category: Truth

NEW TERM. Heq is the Arabic-loan term used in some religious registers for ‘The Truth,’ one of the 99 names of Allah (al-Haqq) in Islamic theology; using it here would abstract John’s relational, gospel-shaped truth into a divine-attribute title, paralleling the tawhid-adjacent collisions already flagged for God/Lord/Father in the baseline. Rastî is native Kurdish (from rast, straight/correct), already assessed safe for this plain sense in the baseline’s righteousness entry (rejected there only for the heavier forensic dikaiosynē sense, which does not apply here). Recurs 3 John 1, 3, 4, 6, 8, 12 — the letter’s keyword; requires total internal consistency.

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Love Beloved

Approved rendering: Hezkirin / Yê hezkirî
Transliteration: hezkirin / yê hezkirî
Doctrine: Truth and Christian Fellowship
Rejected alternatives: Evîn

NEW TERM. Evîn carries the lover-beloved register of classical Kurdish Sufi devotional poetry (cf. baseline father/abba entries); appropriate for devotional commentary discussing tone, but risks romantic/mystical over-reading if used in the translated Scripture text itself. Hezkirin (verb/noun) and Yê hezkirî (beloved, address form) are theologically neutral and native; use throughout 3 John 1, 2, 5, 11.

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Brothers

Approved rendering: Bira / Birayên Baweriyê
Transliteration: bira / birayên baweriyê
Doctrine: Truth and Christian Fellowship / Hospitality to Traveling Ministers
Rejected alternatives: bare Bira without qualifier
Original: ἀδελφός
Category: Fellowship

NEW TERM. Kurdish aşîret (tribal) kinship structures give bare ‘Bira’ a strong blood-lineage/clan-loyalty default (the same dynamic flagged Critical in the baseline’s adoption entry). Never leave unqualified in 3 John’s hospitality/fellowship contexts (vv.3, 5, 10); always render Birayên Baweriyê (‘brothers of the faith’) to keep the kinship spiritual, not tribal.

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Elder

Approved rendering: Rîspî
Transliteration: rîspî
Doctrine: Apostolic Pastoral Authority (the Elder’s Office) / Church Leadership and Pride
Rejected alternatives: Pîr, Şêx
Original: πρεσβύτερος
Category: Church Leadership

NEW TERM. Pîr collides directly with the hereditary, shrine-venerated Sufi spiritual-master office (baseline saints/sainthood entries). Şêx carries at least as strong Sufi-order leadership associations and was also rejected. Rîspî (‘white-beard,’ the native term for a respected community elder) avoids both but imports its own risk: aşîret elder-council authority is lineage/rank-based, which could import tribal seniority politics into a functional, non-hereditary pastoral office. Requires an explicit teaching gloss at first occurrence (3 John 1), reinforced at vv.9-10 where Diotrephes’s abuse of comparable authority is narrated.

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Pagans Unbelievers

Approved rendering: Kesên ne-baweriyê / ne-îmandar
Transliteration: kesên ne-baweriyê / ne-îmandar
Doctrine: Hospitality to Traveling Ministers
Rejected alternatives: Ne-cihû
Original: ἐθνικός
Category: Hospitality

NEW TERM. This is a different Greek word (ἐθνικός) and a different sense than Romans’s ἔθνη (already Ne-cihû in the baseline TM, the Jew/Gentile covenant-unity term). 3 John 7 concerns financial independence from religious unbelievers generally, not ethnic Jew/Gentile distinction; reusing Ne-cihû here would wrongly import the ethnic-covenant frame. Flag for native-speaker review to prevent silent conflation, especially across large multi-book translation projects where translators may default to the more familiar Romans term.

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Love Of Preeminence

Approved rendering: Serokatîxwazî / Hezkirina Pêşengiyê
Transliteration: serokatîxwazî / hezkirina pêşengiyê
Doctrine: Church Leadership and Pride (Diotrephes)
Original: φιλοπρωτεύω
Category: Church Leadership

NEW TERM. Renders philoprōteuō (φιλοπρωτεύω), a New Testament hapax legomenon with no existing single-word Kurdish target, native or loaned. Serokatîxwazî (native morphological compound: serok = leader/head + -atî abstract suffix + -xwazî desiring) is primary; Hezkirina Pêşengiyê retained as an explanatory gloss. Kurdish tribal (aşîret) leadership rivalry and modern inter-party political leadership-rivalry culture provide a vivid, recognizable referent — a teaching asset, but application must stay anchored strictly to the church office and not be read as commentary on contemporary Kurdish political factions.

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Malicious Slander

Approved rendering: Bi gotinên xerab/derewîn tometbar kirin
Transliteration: bi gotinên xerab/derewîn tometbar kirin
Doctrine: Church Leadership and Pride (Diotrephes)
Original: φλυαρέω (λόγοις πονηροῖς)
Category: Church Leadership

NEW TERM. Renders phlyareō … logois ponērois (3 John 10). No compact Kurdish verb combines baseless accusation + malicious intent + abuse of positional power in one word; retain the full descriptive verbal phrase rather than compressing further, since both the malice and falsity components are doctrinally load-bearing — they are what make Diotrephes’s action sin, not mere criticism.

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Cast Out

Approved rendering: Ji Civatê/Dêrê Derxistin
Transliteration: ji civatê/dêrê derxistin
Doctrine: Church Discipline and Congregational Belonging
Original: ἐκβάλλω
Category: Church Leadership

NEW TERM. Renders ekballō (3 John 10): Diotrephes’s unilateral excommunication of faithful believers. Church-discipline and expulsion language whose social and legal consequences differ meaningfully across the four Kurdish-speaking states (Turkey, Iraq, Iran, Syria), per the baseline’s church_as_gods_people and mission doctrine notes on differing religious-freedom environments; flag for native-speaker review alongside required theologian review for this doctrine, calibrated to audience context.

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Imitate

Approved rendering: Şopandin
Transliteration: şopandin
Doctrine: Imitating Good rather than Evil
Rejected alternatives: Teqlîd kirin
Original: μιμέομαι
Category: Ethics

NEW TERM. Must never be rendered teqlîd kirin — a specific, technical Islamic jurisprudential term for uncritical adherence to established legal-school precedent (a major point of contrast with ijtihad in Islamic legal theory). Using it would recast 3 John 11’s central ethical command as legalistic rule-conformity rather than modeling Christlike character after a living example (Demetrius, positively; Diotrephes, negatively).

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Faithful Deed

Approved rendering: Dilsoz / Pêbawer
Transliteration: dilsoz / pêbawer
Doctrine: Hospitality to Traveling Ministers
Rejected alternatives: Îmandar
Original: πιστός
Category: Hospitality

NEW TERM. Renders pistos (3 John 5) describing a hospitable act as trustworthy/reliable, not creedal belief. Do not default to Îmandar (‘having Îman/creed’), which would import the baseline’s six-pillars creedal-assent risk into a verse about a concrete deed of hospitality; reserve Îman-family vocabulary strictly for the doctrine of saving faith.

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Medium Risk Terms

Peace

Approved rendering: Aştî
Transliteration: aştî
Doctrine: Peace with God / Epistolary Greeting and Closing Fellowship
Original: εἰρήνη
Category: Fellowship

Inherited from Romans package, reused exactly. 3 John 14’s use is a closing epistolary blessing, a lighter register than Romans 5:1’s forensic peace with God; use the same established word for cross-document consistency, but flag in translator notes that the fuller Romans doctrinal weight should not be imported into this closing greeting.

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Gentiles

Approved rendering: Ne-cihû
Transliteration: ne-cihû
Doctrine: Unity of Jews and Gentiles
Rejected alternatives: Umet

Inherited from Romans package, reused exactly, but retained here ONLY for explicit contrast/fencing purposes. 3 John 7’s ‘pagans/unbelievers’ (ἐθνικός) is a different Greek word and a different sense (religious outsiders/unbelievers generally, in a financial-independence context) than Romans’ ἔθνη (the Jew/Gentile covenant-unity sense this term renders). Do NOT reuse Ne-cihû for 3 John 7; use the distinct pagans_unbelievers entry below instead. Flagged for native-speaker review to prevent silent conflation.

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Hospitality Support

Approved rendering: Mêvandarî kirin / Qebûl kirin / Piştgirî dan û bi rê ve şandin
Transliteration: mêvandarî kirin / qebûl kirin / piştgirî dan û bi rê ve şandin
Doctrine: Hospitality to Traveling Ministers / Gospel Partnership and Support of Ministers
Rejected alternatives: bare silav kirin (mere greeting/farewell)
Original: ἐπιδέχομαι / ὑπολαμβάνω / προπέμπω
Category: Hospitality

NEW TERM. No single Kurdish verb captures the full NT sense of receiving + materially provisioning + sending onward (epidechomai/hypolambanō/propempō, vv.5, 6, 8). Use this fixed three-part compound consistently, in the same sequence, across all occurrences so learners recognize the recurring act. Qebûl kirin recurs negated in vv.9-10 for Diotrephes’s refusal — consistency keeps the pattern of rejection visible.

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Good Evil Doer

Approved rendering: Qencîkar / Xerabîkar
Transliteration: qencîkar / xerabîkar
Doctrine: Imitating Good rather than Evil
Original: ἀγαθοποιέω / κακοποιέω
Category: Ethics

NEW TERM. Standard moral vocabulary (qencî kirin / xerabî kirin); ensure the surrounding clause (‘is of God’ / ‘has not seen God,’ 3 John 11) retains its theological diagnostic force rather than reading as mere social approval or disapproval.

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The Name

Approved rendering: Nav (bi awayekî eşkere ji bo Îsa Mesîh)
Transliteration: nav
Doctrine: Commendation of Faithful Witness / Gospel Partnership and Support of Ministers
Original: τὸ ὄνομα
Category: Witness

NEW TERM. Bare Nav is low-risk as a word, but the referent (Christ’s name/authority, 3 John 7 ‘for the sake of the Name’) must remain recoverable from context or footnote, e.g. supplying ‘ji bo navê Îsa Mesîh’ where the bare phrase would otherwise be ambiguous.

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Soul

Approved rendering: Giyan
Transliteration: giyan
Doctrine: Spiritual Well-being and Prosperity
Original: ψυχή
Category: Fellowship

NEW TERM. Uses the same root already present in the baseline’s spiritual_gifts note (giyanî, from giyan, soul), preserving cross-document consistency with Romans vocabulary. 3 John 2 measures outward wellness/health against soul-prosperity.

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Friend

Approved rendering: Dost
Transliteration: dost
Doctrine: Truth and Christian Fellowship / Epistolary Greeting and Closing Fellowship
Rejected alternatives: Heval
Original: φίλος
Category: Fellowship

NEW TERM. Baseline’s own fellowship entry documents that heval carries a strong secular political (‘comrade’) echo from Kurdish leftist/nationalist movements; dost avoids this and fits 3 John 14’s warm, personal, closing register (philos, a warmer root than agapē used elsewhere in the letter).

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Spiritual Child

Approved rendering: Zarok (zarokên min ên giyanî)
Transliteration: zarok (zarokên min ên giyanî)
Doctrine: Discipleship as Spiritual Parentage
Rejected alternatives: unqualified use of adoption vocabulary (Kurxwendin)
Original: τέκνον
Category: Fellowship

NEW TERM. Must be kept explicitly distinct from the baseline’s Critical-risk adoption doctrine (Kurxwendin, a different Greek word — υἱοθεσία — and a different legal-status point in Romans 8). 3 John 4 is a discipleship/spiritual-parentage metaphor; always qualify as zarokên min ên giyanî (‘my spiritual children’).

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Diotrephes

Approved rendering: Diyotrefes
Transliteration: Diyotrefes
Doctrine: Church Leadership and Pride
Original: Διοτρέφης
Category: Proper Names

NEW TERM (proper name). The name itself is uncontroversial and carries no religious-vocabulary collision; the associated doctrine (Church Leadership and Pride) is Critical risk — see love_of_preeminence, malicious_slander, and cast_out entries.

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Demetrius

Approved rendering: Demetrîyos
Transliteration: Demetrîyos
Doctrine: Commendation of Faithful Witness
Original: Δημήτριος
Category: Proper Names

NEW TERM (proper name). The name itself is uncontroversial; the associated doctrine (Commendation of Faithful Witness) is Critical risk via the witness_testify_testimony term cluster, concentrated in 3 John 12.

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Low Risk Terms

Stranger Guest

Approved rendering: Mêvan
Transliteration: mêvan
Doctrine: Hospitality to Traveling Ministers
Original: ξένος
Category: Hospitality

NEW TERM. Genuine cultural asset: Kurdish mêvanperwerî (hospitality to guests) is one of the culture’s most highly prized virtues, comparable to how the baseline treats aştî as an asset for Romans 5:1. The specific link to gospel-partnership support (v.8), not mere social custom, must still be made explicit in surrounding context.

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Fellow Worker

Approved rendering: Hevkar
Transliteration: hevkar
Doctrine: Hospitality to Traveling Ministers / Gospel Partnership and Support of Ministers
Original: συνεργός
Category: Hospitality

NEW TERM. Pair explicitly with Rastî (truth) in 3 John 8 so the partnership reads unmistakably as gospel-partnership, not generic teamwork or secular collaboration.

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Hinder

Approved rendering: Asteng kirin
Transliteration: asteng kirin
Doctrine: Church Discipline and Congregational Belonging

NEW TERM. Renders kōlyō (3 John 10): Diotrephes actively blocks other believers who want to show hospitality. Standard vocabulary; low independent risk, but compounds with the High-risk doctrine it supports (Church Discipline and Congregational Belonging).

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Gaius

Approved rendering: Gayus
Transliteration: Gayus
Doctrine: Proper Names
Original: Γάϊος
Category: Proper Names

NEW TERM (proper name). The letter’s recipient, commended for hospitality and faithful walking in truth. Transliterate per established Bible-name conventions; no controversy attached to the name itself.