3 John — Semantic Analysis (Koine Greek)

Full-Book Coverage: Chapter 1 (verses 1–14)

Curriculum: 3 John Core passage: 3 John 1:1–14 (the entire epistle) Destination language: Marathi (Devanagari script) Baseline authority: Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) — all established renderings below are reused exactly where the term already exists in that package.

---

0. Book Overview and Coverage Note

3 John is the shortest book in the New Testament by word count — one chapter, 14 verses (some editions print 15 by splitting v.14, but the standard 14-verse numbering used throughout Marathi and English Bible tradition is followed here). Because the entire book is a single chapter, the core passage (3 John 1:1–14) is not a subset of the book — it is the whole book. There is no “remaining chapters” survey required beyond this: every verse of the letter receives the full verse-by-verse treatment below. This satisfies the full-book-coverage mandate by construction; no chapter is silently omitted, and none contributes vocabulary outside the verse-by-verse analysis that follows.

Literary/historical context: A private letter from “the Elder” (traditionally John the Apostle/Evangelist) to Gaius, a beloved member of a house-church network, commending Gaius’s hospitality to traveling gospel workers, contrasting it with the power-hungry inhospitality of Diotrephes, and commending Demetrius as a model of faithful character. The letter’s five thematic pillars map directly onto this curriculum’s assigned doctrines:

Curriculum Doctrine	Primary Verses
Hospitality to Traveling Ministers	vv. 5–8
Imitating Good rather than Evil	v. 11
Church Leadership and Pride (Diotrephes)	vv. 9–10
Commendation of Faithful Witness (Demetrius)	v. 12
Truth and Christian Fellowship	vv. 1, 3, 4, 8, 12, 14 (ἀλήθεια threads the whole letter)

This letter is doctrinally dense per word — nearly every clause carries a load-bearing term relevant to one of the five assigned doctrines. Risk tiers below follow the baseline’s Critical/High/Medium/Low framework and its Marathi religious-landscape sensitivities (Warkari bhakti devotionalism; Navayana Buddhist ethics and its rejection of caste-karma frameworks).

---

1. Verse-by-Verse Analysis — 3 John 1:1–14

3 John 1:1

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

• πρεσβύτερος (presbyteros)

  • Literal meaning: “elder,” “older man”; substantive use of the comparative of πρέσβυς (old).
  • Semantic range: (a) a literal older man; (b) an office-title for a recognized leader/overseer in the early church (cf. Acts 14:23, 1 Timothy 5:17); (c) here, the author’s self-designation, likely John the Apostle in his final years.
  • English variants: elder, presbyter, old man.
  • Contextual theological meaning: The writer identifies himself by a modest relational title, not an apostolic or hierarchical claim — an intentional contrast with Diotrephes’ self-exalting behavior later in the letter (v.9). Foundational to the “Church Leadership and Pride” doctrine: true spiritual authority here is exercised through relationship and testimony, not title-assertion.
  • Destination-language rendering risk: Medium. Marathi वडील (vaḍīl) is the established Marathi Christian rendering for this office-term (cf. 1 Peter 5:1 tradition). Risk: वडील is also the ordinary Marathi word for “parent/elder relative,” so context must make clear this is a recognized church leadership title, not merely a family-elder reference.

• ἀγαπητός (agapētos)

  • Literal meaning: “beloved,” “dearly loved one.”
  • Semantic range: a term of affectionate address among believers, grounded in ἀγάπη (self-giving covenantal love), distinct from generic affection.
  • English variants: beloved, dear friend, dear one.
  • Contextual theological meaning: Establishes the letter’s warm, pastoral register; used four times in this short letter (vv.1, 2, 5, 11) to frame every major exhortation in relational love, not command.
  • Destination-language rendering risk: Low-Medium. Render as प्रिय (priya). Not in baseline TM (new term); low risk of doctrinal distortion, but must be kept distinct from generic Marathi terms of endearment used in secular correspondence so it retains its covenantal-family register.

• ἀγαπάω (agapaō) — “I love” (ἀγαπῶ)

  • Literal meaning: to love with committed, self-giving love (verb form of ἀγάπη).
  • Semantic range: distinguished in Koine usage from φιλέω (affectionate/friendship love, also present in this letter as φίλος, v.14) though the two overlap in Johannine usage; ἀγαπάω is the characteristic verb of Christian covenantal love.
  • English variants: love, cherish.
  • Contextual theological meaning: “Whom I love in truth” ties love inseparably to ἀλήθεια — this is not sentimental affection but love grounded in and verified by shared gospel truth.
  • Destination-language rendering risk: Medium. Render as प्रीती करणे / प्रेम करणे. Marathi Christian tradition uses प्रीती for the theological/agape sense (cf. established usage in 1 Corinthians 13 renderings) — this curriculum should standardize on प्रीती (noun) / प्रीती करणे (verb) to keep it distinguishable from generic प्रेम, and from Warkari bhakti’s own devotional vocabulary of “प्रेम/भक्ती” toward Vitthal, which centers on devotee-initiated emotional devotion rather than the covenantal, truth-bound love this letter describes.

• ἀλήθεια (alētheia)

  • Literal meaning: “truth,” “that which is real/unconcealed” (from ἀ- privative + λανθάνω, “to be hidden” — literally “unhiddenness”).
  • Semantic range: (a) factual accuracy; (b) genuineness/sincerity; (c) in Johannine literature specifically, a quasi-personal reality identified with the gospel and with Christ himself (cf. John 14:6, “I am the truth”); 3 John uses it in this thick Johannine sense throughout.
  • English variants: truth, truthfulness, reality, fidelity.
  • Contextual theological meaning: This is the letter’s dominant theological term (6 occurrences: vv.1, 3 [×2], 4, 8, 12 [×2]). “Whom I love in truth” signals that the elder’s love for Gaius is grounded in, and inseparable from, their shared standing in the gospel — not mere personal affinity. This launches the “Truth and Christian Fellowship” doctrine that runs through the whole letter.
  • Destination-language rendering risk: High. Marathi सत्य (satya) is the standard lexical equivalent, but सत्य carries heavy independent theological weight in Maharashtra’s religious landscape: it is a central category in Gandhian ethics (सत्याग्रह), in Hindu philosophy (सत्य as an attribute of Brahman), and in Buddhist teaching (the “Four Noble Truths,” चार आर्य सत्ये, well known through Ambedkarite Buddhist instruction). Every occurrence must be anchored to its Johannine referent — the gospel reality of Christ and life in him — not left as an abstract philosophical or moral principle that a Warkari or Navayana Buddhist reader could read through their own tradition’s category of सत्य.

---

3 John 1:2

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

• εὔχομαι (euchomai)

  • Literal meaning: “I pray,” “I wish.”
  • Semantic range: a general verb of prayerful wishing, weaker/more general than προσεύχομαι (formal prayer); here it functions as an epistolary greeting-wish, common in ancient personal letters.
  • English variants: pray, wish, desire.
  • Contextual theological meaning: Frames the greeting as intercessory goodwill, not mere convention — the elder genuinely brings Gaius before God.
  • Destination-language rendering risk: Low. Render as प्रार्थना करणे / इच्छा करणे (to pray/wish). No collision risk.

• εὐοδόω (euodoō) — “prosper” (εὐοδοῦσθαι, εὐοδοῦταί)

  • Literal meaning: literally “to have a good road/journey” (εὖ + ὁδός); by extension, “to prosper, succeed, go well.”
  • Semantic range: general well-being/success in affairs; frequently a travel metaphor (fitting for a letter about traveling ministers) generalized to overall flourishing.
  • English variants: prosper, succeed, be well, have a good journey.
  • Contextual theological meaning: The prayer wishes Gaius outward flourishing that matches (καθώς) his inward spiritual flourishing — the soul’s prosperity is the standard against which bodily/circumstantial prosperity is measured, not the reverse. This guards against any prosperity-gospel misreading.
  • Destination-language rendering risk: Medium. Render as भरभराट होणे (bharabharāṭ hoṇe, “to flourish/prosper”). Risk: without the qualifying clause about the soul’s prior prosperity, this could be read as an unconditional promise of material success; translators must preserve the काहीं-जसा (kāhīṃ-jasā, “just as”) comparative structure so spiritual prosperity remains the benchmark.

• ὑγιαίνω (hygiainō)

  • Literal meaning: “to be healthy, sound” (root of English “hygiene”).
  • Semantic range: physical health; by extension (in the Pastoral Epistles) “sound/healthy doctrine.”
  • English variants: be in good health, be well.
  • Contextual theological meaning: Straightforward physical-health wish; no extended doctrinal freight in this verse.
  • Destination-language rendering risk: Low. Render as निरोगी असणे (nirogī asaṇe).

• ψυχή (psychē)

  • Literal meaning: “soul, life, inner self.”
  • Semantic range: (a) physical life/breath; (b) the inner person/self as a whole; (c) occasionally “self” as reflexive pronoun. Here, sense (b) — the whole inner spiritual life of Gaius.
  • English variants: soul, life, inner self, being.
  • Contextual theological meaning: Gaius’s inward spiritual condition (“your soul prospers”) is presented as observably good — evidenced by the reports of his ἀλήθεια-walking and hospitality that follow.
  • Destination-language rendering risk: Medium. Render as जीव (jīv) rather than आत्मा, since आत्मा is reserved in the baseline Language Package for the Holy Spirit (पवित्र आत्मा) and must not be reused for the human soul in this general sense, to avoid conflating the human ψυχή with the divine Person of the Spirit. जीव is the standard Marathi Bible choice for this sense of “soul/inner life.”

---

3 John 1:3

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 are walking in truth.”

• χαίρω (chairō) — “I rejoiced” (ἐχάρην)

  • Literal meaning: “to rejoice, be glad.”
  • Semantic range: standard NT joy-vocabulary, ranging from simple gladness to deep spiritual joy (cf. baseline’s “thanksgiving”/χαρά family in Romans).
  • English variants: rejoice, be glad, be delighted.
  • Contextual theological meaning: The elder’s joy is evidence-based — triggered by a specific, verified report, not vague sentiment.
  • Destination-language rendering risk: Low. Render as आनंद होणे / आनंदित होणे (ānand hoṇe). Consistent with general NT joy vocabulary; no baseline entry exists but no collision risk.

• ἀδελφός (adelphos) — “brothers” (ἀδελφῶν)

  • Literal meaning: “brother.”
  • Semantic range: (a) literal sibling; (b) fellow believer/member of the Christian family — the dominant NT sense, here referring to the traveling missionaries Gaius hosted.
  • English variants: brother(s), fellow believer(s).
  • Contextual theological meaning: Names the traveling ministers as family — hospitality to them is hospitality within the household of faith, grounding the letter’s central “Hospitality to Traveling Ministers” doctrine in kinship language.
  • Destination-language rendering risk: Low-Medium. Render as बंधू (bandhū), the established Marathi Christian address for fellow believers. Low risk of confusion but should not be rendered with a term implying literal blood-kinship only.

• μαρτυρέω (martyreō) — “testified” (μαρτυρούντων)

  • Literal meaning: “to bear witness, testify.”
  • Semantic range: formal, first-hand testimony to observed fact — a legal/evidentiary term repurposed throughout the NT for gospel witness. Central to this letter’s Demetrius commendation (v.12) and truth-theme.
  • English variants: testify, bear witness, give testimony.
  • Contextual theological meaning: The traveling brothers’ testimony about Gaius functions like courtroom evidence — his character is publicly verifiable, not self-claimed. This verb/noun family (μαρτυρέω/μαρτυρία) is the linguistic backbone of the “Commendation of Faithful Witness” doctrine, reappearing for Demetrius in v.12.
  • Destination-language rendering risk: Medium. Render as साक्ष देणे (sākṣa deṇe, “to give testimony/witness”). No baseline entry exists (Romans did not require this term); establish now as a High-visibility term for this curriculum since it anchors two of the five assigned doctrines. Ensure साक्ष is not confused with legal-secular witness alone — it must carry gospel-testimonial weight.

• περιπατέω (peripateō) — “walking” (περιπατεῖς)

  • Literal meaning: “to walk about, go around.”
  • Semantic range: literal walking; in Pauline and Johannine usage, a standard metaphor for one’s whole conduct/manner of life.
  • English variants: walk, live, conduct oneself.
  • Contextual theological meaning: “Walking in truth” = a life of ongoing, observable conduct consistent with the gospel — not a one-time confession but sustained faithfulness. Reused in v.4.
  • Destination-language rendering risk: Medium. Render as (सत्यात) चालणे / (सत्याप्रमाणे) आचरण करणे. The literal “walking” idiom transfers reasonably into Marathi (चालणे is used idiomatically for conduct), but translators should confirm आचरण करणे (to conduct oneself) is clear where literal “चालणे” might read as merely physical.

---

3 John 1:4

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

• χαρά (chara) — “joy” (χαράν)

  • Literal meaning: “joy, gladness” (noun form of χαίρω, v.3).
  • Semantic range: as above; here intensified by the superlative comparative μειζοτέραν (“no greater”).
  • English variants: joy, gladness, delight.
  • Contextual theological meaning: Elevates the “walking in truth” of spiritual children to the highest pastoral joy — establishing the letter’s value hierarchy: truth-formed character matters more than any other pastoral concern.
  • Destination-language rendering risk: Low. Render as आनंद (ānand).

• τέκνον (teknon) — “children” (τέκνα)

  • Literal meaning: “child, offspring.”
  • Semantic range: (a) literal biological child; (b) spiritual child — a convert or disciple under the writer’s pastoral care, the sense here (cf. Paul’s use of the same image for Timothy, Titus).
  • English variants: children, spiritual children, disciples.
  • Contextual theological meaning: Frames the elder’s relationship to the believers under his care as parental — reinforcing the letter’s warm, familial register rather than an authoritarian one, again contrasting implicitly with Diotrephes.
  • Destination-language rendering risk: Low-Medium. Render as (आध्यात्मिक) लेकरे / मुले. Risk is minor: must be clearly marked as spiritual, not biological, offspring in context.

---

3 John 1:5

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

• πιστός (pistos)

  • Literal meaning: “faithful, trustworthy, reliable.”
  • Semantic range: (a) an adjective describing trustworthy character/action; (b) related to πίστις (“faith,” already baseline-critical in Romans as विश्वास). Here used adjectivally of Gaius’s conduct, not of saving faith directly, but drawing on the same root.
  • English variants: faithful, trustworthy, loyal act.
  • Contextual theological meaning: Gaius’s hospitality is not incidental kindness but an act flowing from and consistent with his विश्वास (faith) — practical faithfulness as fruit of genuine trust in Christ.
  • Destination-language rendering risk: Medium. Render as विश्वासू (viśvāsū, “faithful”), built on the baseline-established विश्वास root (Romans TM: faith = विश्वास) to preserve the visible link between saving faith and faithful action for readers moving between Romans and 3 John curricula.

• ἐργάζομαι (ergazomai) — “you do/work” (ἐργάσῃ)

  • Literal meaning: “to work, perform, accomplish.”
  • Semantic range: general verb of active labor/accomplishment.
  • English variants: do, work, perform, accomplish.
  • Contextual theological meaning: Emphasizes that hospitality is active labor/service, not passive tolerance.
  • Destination-language rendering risk: Low. Render as करणे / कार्य करणे.

• ξένος (xenos) — “strangers” (ξένους)

  • Literal meaning: “stranger, foreigner, one not previously known.”
  • Semantic range: (a) a foreigner/non-native; (b) a guest/stranger received into one’s home — the specific NT hospitality sense (cf. Matthew 25:35, Hebrews 13:2); here, traveling missionaries unknown to Gaius personally before their arrival.
  • English variants: strangers, foreigners, unfamiliar guests.
  • Contextual theological meaning: The letter’s single most important term for the “Hospitality to Traveling Ministers” doctrine: Gaius is commended precisely for welcoming those he did not already know, purely because they served “the Name” (v.7). This is the load-bearing term of the whole hospitality doctrine.
  • Destination-language rendering risk: High. Render as परके (parke, “strangers/unfamiliar ones”). Risk: Marathi hospitality customs (अतिथी देवो भव — “the guest is God,” a well-known Sanskrit-derived Hindu household maxim widely known in Maharashtra) already carry a strong cultural hospitality ethic, which is a genuine point of contact — but translators must ensure the doctrinal grounding here is Christ-centered (“for the sake of the Name,” v.7) and not left to be read as generic Hindu guest-veneration ethics or a merit-earning act of dāna (charitable almsgiving), a concept with strong resonance in both Hindu and Buddhist devotional/ethical practice. The commendation is for gospel-partnership motivated hospitality, not general guest-honor custom.

---

3 John 1:6

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

• ἀγάπη (agapē) — “love” (τῇ ἀγάπῃ)

  • Literal meaning: noun form of committed, self-giving love (see ἀγαπάω, v.1).
  • Semantic range: as above — the characteristic term for Christian covenantal love in the NT, distinct from ἔρως (romantic desire) and often distinguished from mere φιλία (friendship-affection).
  • English variants: love, charity (older usage).
  • Contextual theological meaning: Gaius’s hospitality is publicly testified as an expression of ἀγάπη, not mere social custom or obligation — connecting the “Hospitality” doctrine directly to the Christian love-ethic.
  • Destination-language rendering risk: Medium. Render as प्रीती (prīti), consistent with v.1’s ἀγαπάω rendering. Same collision-guard as v.1: distinguish from Warkari devotional bhakti-prem vocabulary directed at Vitthal.

• ἐκκλησία (ekklēsia)

  • Literal meaning: “assembly, congregation” (from ἐκ + καλέω, “called out”).
  • Semantic range: identical to Romans usage — the gathered local community of believers.
  • English variants: church, congregation, assembly.
  • Contextual theological meaning: The public, corporate nature of the brothers’ testimony — Gaius’s hospitality was affirmed openly before the gathered church, not merely reported privately. This corporate-accountability dimension matters for the Diotrephes contrast in v.9–10, where Diotrephes abuses his position within this same ἐκκλησία.
  • Destination-language rendering risk: Low. Baseline term — reuse exactly: मंडळी (maṇḍaḷī), per translation_memory.json. Never देऊळ/मंदिर.

• προπέμπω (propempō) — “to send forward/on the way” (προπέμψας)

  • Literal meaning: “to send forth, accompany, escort” — a technical term in the ancient world for equipping and provisioning a traveler for their onward journey (with food, funds, an escort for part of the way, etc.), not mere farewell.
  • Semantic range: (a) simple farewell escort; (b) the fuller sense of material and logistical support for gospel travelers, used elsewhere for supporting Paul’s mission trips (cf. Acts 15:3, 1 Corinthians 16:6, 11; Titus 3:13).
  • English variants: send on one’s way, help on the journey, equip for travel, send forward.
  • Contextual theological meaning: This is the concrete, practical action-term for the “Hospitality to Traveling Ministers” doctrine — hospitality culminates not just in receiving guests, but in materially provisioning them onward for continued gospel work.
  • Destination-language rendering risk: High. No single Marathi word captures the full ancient sense. Recommend a descriptive phrase: प्रवासासाठी सहाय्य करून पुढे पाठवणे (pravāsāsāṭhī sahāya karūn puḍhe pāṭhavaṇe, “to help for the journey and send onward”). A bare rendering like केवळ निरोप देणे (“just to bid farewell”) would understate the material-support dimension central to this doctrine and must be avoided; flag for theologian review to confirm the phrase adequately conveys provisioning, not mere politeness.

• ἀξίως (axiōs)

  • Literal meaning: “worthily, in a manner befitting.”
  • Semantic range: standard NT adverb for conduct matching a stated standard (cf. “walk worthily of your calling,” Ephesians 4:1).
  • English variants: worthily, in a manner worthy of, fittingly.
  • Contextual theological meaning: The standard for how traveling ministers should be sent off is God’s own honor/character — hospitality here is theologically motivated, not merely socially expected.
  • Destination-language rendering risk: Medium. Render as देवाला शोभेल असे / योग्य रीतीने (devālā śobhel ase, “in a manner fitting for God” / yogya rītīne, “in a fitting way”). Ensure the phrase ties explicitly to परमेश्वर (God), not to a vague general sense of propriety.

• θεός (theos)

  • Baseline term — reuse exactly: परमेश्वर (Parameśvar), per translation_memory.json. Never देव/भगवान alone in doctrinally precise contexts.

---

3 John 1:7

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.”

• ὄνομα (onoma) — “the Name” (τοῦ ὀνόματος)

  • Literal meaning: “name.”
  • Semantic range: (a) a literal personal name; (b) in NT usage — especially Acts and Johannine literature — “the Name” used absolutely refers to the name/identity/authority of Jesus Christ himself (cf. Acts 5:41, “worthy to suffer dishonor for the Name”).
  • English variants: the Name, the name of Christ, his name.
  • Contextual theological meaning: The traveling brothers’ entire missionary motivation is summarized in this one absolute phrase — they serve for Christ’s sake and honor alone, receiving no pay from unbelievers. This is the theological justification for why Christian hospitality toward them is owed (v.8, ὀφείλομεν).
  • Destination-language rendering risk: High. Render explicitly as ख्रिस्ताच्या नावासाठी (Khristācyā nāvāsāṭhī, “for the sake of Christ’s name”) rather than a bare “त्या नावासाठी” (for that name), since Marathi readers unfamiliar with this absolute Johannine idiom could otherwise read “name” as an abstract reference to reputation or fame rather than to Christ’s own person and authority. Flag for theologian review given its Christological weight.

• ἐθνικός (ethnikos) — “pagans/Gentiles” (τῶν ἐθνικῶν)

  • Literal meaning: “of the nations, national” (adjective from ἔθνος).
  • Semantic range: distinct nuance from the Romans-context ἔθνη (“Gentiles” as a distinct people-group alongside Jews, baseline term अन्यजातीय): here ἐθνικός carries the narrower, more pejorative sense of “unbelieving outsiders/pagans,” i.e., those outside the church who follow the customary religious patronage system of the day.
  • English variants: Gentiles, pagans, unbelievers, outsiders.
  • Contextual theological meaning: The missionaries’ refusal to accept support from unbelieving outsiders underlines their gospel integrity — dependence is placed solely on the household of faith (hence the appeal to Gaius), not on the patronage of those outside it.
  • Destination-language rendering risk: Medium. The baseline’s अन्यजातीय (anyajātīya) is available and consistent, but the sense here differs from Romans’ Jew/Gentile unity theme — this occurrence means “irreligious outsiders/unbelievers” specifically, not “non-Jewish peoples” generally. Recommend retaining अन्यजातीय for lexical consistency but adding a translator note distinguishing this narrower, contextual sense from the Romans usage, so the two curricula’s readers do not conflate the doctrines of “Unity of Jews and Gentiles” (Romans) and “the missionaries’ refusal of pagan patronage” (3 John).

---

3 John 1:8

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 for the truth.”

• ὀφείλω (opheilō) — “we ought” (ὀφείλομεν)

  • Literal meaning: “to owe, be obligated.”
  • Semantic range: (a) financial debt; (b) moral/relational obligation — the sense here.
  • English variants: ought, are obligated, owe it to.
  • Contextual theological meaning: Frames hospitality to gospel workers not as optional generosity but as a binding communal obligation flowing from shared partnership in the gospel.
  • Destination-language rendering risk: Medium-High. Render as आपले कर्तव्य आहे (āple kartavya āhe, “it is our duty”) or आपण ऋणी आहोत (āpaṇ ṛṇī āhot, “we are indebted”). Care is needed: this “ought” must be understood as a grace-motivated response to shared gospel partnership, never rendered so as to suggest a merit-earning religious duty (cf. baseline’s caution around धार्मिक कर्तव्य framing as caste-dharma-style obligation, and the parallel Buddhist self-effort concern already documented for “grace” and “obedience of faith” in the Romans package). This obligation is relational (owed to fellow gospel-workers, “the truth”), not transactional merit before God.

• ὑπολαμβάνω (hypolambanō) — “to support/receive” (ὑπολαμβάνειν)

  • Literal meaning: “to take up, receive, support” (ὑπό + λαμβάνω, “to take from underneath”).
  • Semantic range: (a) to physically receive/take in; (b) to support materially; (c) to suppose/assume (in other NT contexts, not here). Here, in context with προπέμπω (v.6), it clearly means material hospitality-support of traveling ministers.
  • English variants: support, receive, welcome, take in.
  • Contextual theological meaning: The practical outworking of the hospitality obligation — receiving and materially supporting such gospel workers.
  • Destination-language rendering risk: Medium. Render as आश्रय देणे / पाठिंबा देणे (āśraya deṇe, “to give shelter” / pāṭhiṃbā deṇe, “to give support”). Ensure the material-support sense (not merely emotional welcome) is retained, matching προπέμπω in v.6.

• συνεργός (synergos)

  • Literal meaning: “fellow worker, co-laborer” (σύν + ἔργον, “work together”).
  • Semantic range: a partner in a shared task/labor; frequent Pauline term for gospel co-workers.
  • English variants: fellow worker, co-laborer, partner.
  • Contextual theological meaning: Hospitality is reframed as active gospel partnership — the host becomes a co-laborer in the mission even without traveling themselves, simply by supporting those who do.
  • Destination-language rendering risk: Low-Medium. Render as सहकारी (sahakārī, “co-worker/colleague”). Ensure it is understood as “fellow worker for the truth” (τῇ ἀληθείᾳ, dative of advantage), not generic teamwork.

• ἀλήθεια (alētheia) — see v.1 for full entry. Reuse सत्य consistently; High risk maintained.

---

3 John 1:9

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.”

• φιλοπρωτεύω (philoprōteuō) — “loves to be first” (ὁ φιλοπρωτεύων)

  • Literal meaning: a compound of φιλέω (“to love/be fond of”) + πρῶτος (“first”); literally “to love being first/foremost.” This word occurs only here in the entire Greek New Testament (a NT hapax legomenon).
  • Semantic range: a strong, specific term for the love of preeminence/status/first-place recognition — more precise than a general word for “pride” or “arrogance”; it names an active craving for top rank and control.
  • English variants: loves to have the preeminence, loves to be first, self-appointed leader, one who craves supremacy.
  • Contextual theological meaning: This is the single load-bearing term for the entire “Church Leadership and Pride (Diotrephes)” doctrine. It diagnoses Diotrephes’ sin with precision: not merely personal vanity, but a leadership style built on craving and defending status within the ἐκκλησία — directly contrasted with the “elder’s” self-effacing title in v.1 and with Gaius’s and Demetrius’s other-honoring character.
  • Destination-language rendering risk: High. No single existing Marathi word captures this precisely; recommend a descriptive phrase: प्रमुखपदाची हाव धरणारा (pramukhapadācī hāv dharaṇārā, “one who holds onto/craves the position of chief/foremost”) or स्वतःला मुख्य मानणारा (svataḥlā mukhya mānaṇārā, “one who considers himself chief”). Must not be flattened to a generic word for “proud” (like गर्विष्ठ, garviṣṭha), which would lose the specific leadership-craving nuance essential to this doctrine; flag for theologian review to fix curriculum-wide standard phrase.

• ἐπιδέχομαι (epidechomai) — “does not receive” (οὐκ ἐπιδέχεται)

  • Literal meaning: “to receive, accept, welcome” (intensified form of δέχομαι).
  • Semantic range: to accept a person, a message, or an authority — used here (and again in v.10) for Diotrephes’ refusal both of the traveling missionaries and, implicitly, of the elder’s own apostolic authority/letter.
  • English variants: receive, accept, welcome, acknowledge.
  • Contextual theological meaning: Diotrephes’ refusal to “receive” mirrors, in negative, the hospitality-reception Gaius practiced positively (ὑπολαμβάνειν, v.8) — the letter’s structure deliberately sets these two men as contrasting case studies for the “Imitating Good rather than Evil” doctrine (v.11).
  • Destination-language rendering risk: Medium. Render as स्वीकारणे (svīkāraṇe, “to accept/receive”) with a negation (स्वीकारत नाही). Keep consistent with ὑπολαμβάνω’s Marathi rendering conceptually (both describe “receiving” people) while allowing natural verb variation.

---

3 John 1:10

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 call attention to his deeds that he does, maliciously accusing us with wicked words; and not satisfied with that, he himself does not receive the brothers, and hinders those who want to, and expels them from the church.”

• ὑπομιμνήσκω (hypomimnēskō) — “I will call attention to/remind” (ὑπομνήσω)

  • Literal meaning: “to remind, bring to remembrance, call attention to.”
  • Semantic range: to formally recall facts/deeds, often in a corrective or accountability context.
  • English variants: remind, call to mind, call attention to, bring up.
  • Contextual theological meaning: The elder signals he will publicly and formally address Diotrephes’ conduct upon his arrival — leadership accountability is exercised, not ignored, even toward someone abusing position.
  • Destination-language rendering risk: Low. Render as आठवण करून देणे (āṭhavaṇ karūn deṇe) or उघड करणे (ughaḍ karaṇe, “to expose/bring to light”) depending on nuance chosen.

• ἔργον (ergon) — “deeds” (τὰ ἔργα)

  • Literal meaning: “work, deed, action.”
  • Semantic range: general term for actions/conduct, evaluated here negatively (Diotrephes’ deeds) in deliberate contrast with the positive ἔργα implied of Gaius (v.5-6) and explicit witness given to Demetrius (v.12).
  • English variants: deeds, works, actions, conduct.
  • Contextual theological meaning: Reinforces the letter’s works-reveal-character theology (also echoed in v.11’s ἀγαθοποιέω/κακοποιέω): what one does discloses one’s true relationship to God.
  • Destination-language rendering risk: Low-Medium. Render as कृत्ये (kṛtye, “deeds/actions”). Ensure it is not confused with baseline Romans “works of the law” polemic (νόμου ἔργα) — here it is simply “deeds/conduct,” carrying no law-versus-grace controversy.

• πονηρός (ponēros) — “wicked” (λόγοις πονηροῖς, “wicked words”)

  • Literal meaning: “evil, wicked, malicious, harmful.”
  • Semantic range: moral evil, often with an active, harm-causing connotation (stronger than κακός, general “bad,” used in v.11).
  • English variants: wicked, evil, malicious, harmful.
  • Contextual theological meaning: Describes the moral character of Diotrephes’ slander specifically as harmful and malicious, not merely mistaken.
  • Destination-language rendering risk: Low-Medium. Render as दुष्ट (duṣṭa, “wicked/evil”). Standard term, minor risk.

• φλυαρέω (phlyareō) — “maliciously accusing/talking nonsense” (φλυαρῶν)

  • Literal meaning: “to talk nonsense, babble”; by extension, “to bring unjustified/spurious accusations, to gossip maliciously.”
  • Semantic range: a rare NT verb (this is its only NT occurrence) describing baseless, harmful talk directed against someone’s character/reputation.
  • English variants: talking wicked nonsense, gossiping maliciously, bringing unjustified accusations, prating against.
  • Contextual theological meaning: Names the specific sin of Diotrephes’ speech — slanderous, baseless attack on the elder and the traveling brothers’ reputation, part of his broader pattern of preeminence-seeking (v.9) and inhospitality.
  • Destination-language rendering risk: Medium. Render as दुष्ट शब्दांनी चहाडी करणे / निंदा करणे (duṣṭa śabdāṃnī cahāḍī karaṇe, “to slander/gossip maliciously with wicked words”). Ensure it conveys malicious, baseless character-attack rather than simple disagreement or criticism.

• κωλύω (kōlyō) — “hinders” (κωλύει)

  • Literal meaning: “to hinder, forbid, prevent.”
  • Semantic range: active prevention of another’s action.
  • English variants: forbid, hinder, prevent, stop.
  • Contextual theological meaning: Diotrephes does not merely withhold his own hospitality but actively prevents others in the congregation from extending it — an abuse of positional power over the whole community, intensifying the “Church Leadership and Pride” doctrine.
  • Destination-language rendering risk: Low-Medium. Render as अडवणे / मनाई करणे (aḍavaṇe / manāī karaṇe, “to obstruct/forbid”).

• ἐκβάλλω (ekballō) — “expels” (ἐκβάλλει)

  • Literal meaning: “to throw out, cast out, expel” (ἐκ + βάλλω).
  • Semantic range: forceful expulsion; used elsewhere in the NT for exorcism (casting out demons) and for expulsion from a synagogue/community (cf. John 9:34-35).
  • English variants: cast out, expel, throw out, excommunicate.
  • Contextual theological meaning: The climactic abuse in Diotrephes’ pattern — illegitimate exercise of church discipline to remove faithful believers for the “crime” of practicing hospitality, a total inversion of legitimate church authority.
  • Destination-language rendering risk: High. Render as (मंडळीतून) बाहेर काढणे ([maṇḍaḷītūn] bāher kāḍhaṇe, “to expel/put out [from the church]”). Given the severity of this term for the “Church Leadership and Pride” doctrine, flag for theologian review — the Marathi phrase must clearly communicate illegitimate, self-serving expulsion (an abuse), not legitimate biblical church discipline for genuine sin, so students do not confuse the two categories.

---

3 John 1:11

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

• μιμέομαι (mimeomai) — “imitate” (μιμοῦ)

  • Literal meaning: “to imitate, mimic, follow as a model” (root of English “mimic,” “mime”).
  • Semantic range: deliberate patterning of one’s behavior after an example/model — a common NT exhortation verb (cf. 1 Corinthians 11:1, “imitate me as I imitate Christ”).
  • English variants: imitate, follow the example of, model oneself after.
  • Contextual theological meaning: This is the letter’s explicit thesis-statement for the “Imitating Good rather than Evil” doctrine, drawing the direct moral conclusion from the Gaius/Diotrephes contrast just narrated: character is formed by choosing which examples to follow.
  • Destination-language rendering risk: Medium. Render as अनुकरण करणे (anukaraṇ karaṇe, “to imitate/follow the example of”). Standard term; ensure it is not confused with ritual imitation of a guru/saint figure common in Warkari bhakti practice (imitation of sant-poets’ devotional life) — here the object of imitation is moral character (good/evil), tied to relationship with God, not devotional discipleship to a revered human teacher.

• κακός (kakos) — “evil” (τὸ κακὸν)

  • Literal meaning: “bad, evil, harmful” (general moral-badness term, weaker/more general than πονηρός in v.10).
  • Semantic range: general moral evil/badness.
  • English variants: evil, bad, wrong.
  • Contextual theological meaning: The general category of evil, exemplified narratively by Diotrephes’ conduct (vv.9-10).
  • Destination-language rendering risk: Low. Render as वाईट (vāīṭ).

• ἀγαθός (agathos) — “good” (τὸ ἀγαθόν)

  • Literal meaning: “good, beneficial, morally excellent.”
  • Semantic range: positive moral goodness, often with a connotation of beneficial/useful goodness (contrasted with καλός, “good/beautiful” in an aesthetic sense).
  • English variants: good, beneficial, morally good.
  • Contextual theological meaning: The general category of good, exemplified narratively by Gaius and Demetrius.
  • Destination-language rendering risk: Low. Render as चांगले (cāṅgale).

• ἀγαθοποιέω (agathopoieō) — “does good” (ὁ ἀγαθοποιῶν)

  • Literal meaning: “to do good” (ἀγαθός + ποιέω).
  • Semantic range: habitual, characteristic good conduct as evidence of one’s relationship to God, not a single good act.
  • English variants: does good, is a doer of good, practices good.
  • Contextual theological meaning: “Is of God” (ἐκ τοῦ θεοῦ ἐστιν) — doing good is presented as evidence/fruit of a genuine relationship with God, not the means of establishing or earning that relationship. This distinction is theologically crucial.
  • Destination-language rendering risk: High. Render descriptively as चांगले करणारा / सत्कृत्य करणारा (cāṅgale karaṇārā, “one who does good” / satkṛtya karaṇārā). Critical translation caution: avoid पुण्य-related vocabulary (पुण्य = religious merit accumulated toward one’s own liberation/rebirth-status in both Hindu and — in a different but structurally similar way — popular Buddhist ethical thought) for “good/good deeds” here, consistent with the baseline’s existing caution around कृपा/imputed righteousness. This verse must be taught as evidence of a God-given relationship already in place (cf. the doctrine of grace and adoption already established in the Romans package), never as the means of earning or maintaining standing before God — a distinction with real force for readers formed by either the Hindu karma-merit economy or Navayana Buddhist self-cultivation ethics.

• κακοποιέω (kakopoieō) — “does evil” (ὁ κακοποιῶν)

  • Literal meaning: “to do evil, do harm” (κακός + ποιέω).
  • Semantic range: habitual evil conduct, mirroring ἀγαθοποιέω structurally.
  • English variants: does evil, is a doer of evil, practices evil.
  • Contextual theological meaning: “Has not seen God” — habitual evil-doing is evidence of no genuine relationship with God (implicitly describing Diotrephes), not merely a single moral lapse.
  • Destination-language rendering risk: Medium-High. Render as वाईट करणारा / दुष्कृत्य करणारा. Same caution as ἀγαθοποιέω above applies in reverse — must not be phrased so as to suggest karmic bad-birth/bad-fate causation (a framework Ambedkarite Buddhist communities in Maharashtra explicitly and painfully rejected, per the baseline’s existing notes on “sin” and “providence”). This is character evidence of separation from God in the present, not an accusation about one’s birth-status or fixed cosmic standing.

• ὁράω (horaō) — “has seen” (ἑώρακεν)

  • Literal meaning: “to see, perceive.”
  • Semantic range: literal sight; in Johannine literature, frequently extended to spiritual perception/knowledge of God (cf. John 1:18, “No one has ever seen God”).
  • English variants: has seen, has perceived, has known.
  • Contextual theological meaning: “Has not seen God” is a Johannine idiom for “does not truly know/have relationship with God” — not a claim about literal visual perception.
  • Destination-language rendering risk: Medium. Render as पाहिले आहे (pāhile āhe, “has seen”) but ensure surrounding context or a translator note clarifies this is relational knowledge, not literal sight, consistent with wider Johannine usage (cf. Gospel of John idiom, if this curriculum cross-references it).

---

3 John 1:12

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

• μαρτυρέω (martyreō) — “has been testified of” (μεμαρτύρηται, perfect passive) — see v.3 for full entry.

  • Contextual theological meaning here: The perfect tense (μεμαρτύρηται) indicates a settled, standing reputation — Demetrius’s good character is an established, ongoing fact of public record, not a one-time report. This verse is the anchor text for the “Commendation of Faithful Witness (Demetrius)” doctrine: three-fold testimony (everyone, the truth itself, and the elder’s own community) forms a complete, unimpeachable commendation, deliberately structured to contrast with Diotrephes’ self-asserted, unverified status.
  • Destination-language rendering risk: High (elevated from v.3’s Medium given its doctrinal centrality here). Render consistently as साक्ष दिली आहे (sākṣa dilī āhe, “testimony has been given”). Flag for theologian review to ensure the three-fold witness structure (universal report / truth itself / apostolic testimony) is not flattened or compressed in translation, since the doctrine depends on recognizing all three sources.

• ἀλήθεια (alētheia) — “the truth itself” (αὐτῆς τῆς ἀληθείας) — see v.1 for full entry.

  • Contextual theological meaning here: Remarkably, “the truth itself” is personified as a witness alongside human testifiers — echoing the Johannine near-personification of ἀλήθεια with Christ (John 14:6). This is the letter’s climactic use of the term.
  • Destination-language rendering risk: High, consistent with v.1. Render as सत्य (satya); ensure the personification (“the truth itself testifies”) is preserved rather than flattened into an abstract “truthfully” adverb, since the personified witness of Truth is theologically significant in Johannine thought.

• μαρτυρία (martyria) — “testimony” (ἡ μαρτυρία)

  • Literal meaning: “testimony, witness” (noun form of μαρτυρέω).
  • Semantic range: the content/act of formal witness-bearing.
  • English variants: testimony, witness, evidence.
  • Contextual theological meaning: The elder explicitly vouches for the reliability of his own testimony (“you know that our testimony is true”) — testimony-integrity is itself a theme, tying back to the letter’s truth-and-fellowship doctrine.
  • Destination-language rendering risk: Medium. Render as साक्ष (sākṣa), consistent with μαρτυρέω.

• ἀληθής (alēthēs) — “true” (ἀληθής ἐστιν)

  • Literal meaning: “true, truthful” (adjective form related to ἀλήθεια).
  • Semantic range: describes the veracity/reliability of a statement or person.
  • English variants: true, truthful, genuine.
  • Contextual theological meaning: Directly reinforces the reliability of the elder’s own testimony about Demetrius, closing the loop on the “truth and fellowship” theme that opened the letter (v.1).
  • Destination-language rendering risk: Medium. Render as खरे / सत्य आहे (khare / satya āhe). Keep the सत्य root consistent with ἀλήθεια throughout for terminological coherence.

---

3 John 1:13

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 am unwilling to write to you with ink and pen;”

• γράφω (graphō) — “to write” (γράψαι, γράφειν)

  • Literal meaning: “to write.”
  • Semantic range: standard verb of writing; no special theological freight here (contrast with its technical sense “it is written,” referring to Scripture, elsewhere in the NT).
  • English variants: write.
  • Contextual theological meaning: Simple epistolary closing convention; signals the elder’s preference for face-to-face communication over a lengthy letter.
  • Destination-language rendering risk: Low. Render as लिहिणे (lihiṇe).

• μέλαν (melan) — “ink” (μέλανος)

  • Literal meaning: “ink” (literally “black [substance],” neuter of μέλας, “black”).
  • Semantic range: writing ink; no figurative use here.
  • English variants: ink.
  • Contextual theological meaning: None beyond the material detail of ancient letter-writing.
  • Destination-language rendering risk: Low. Render as शाई (śāī).

• κάλαμος (kalamos) — “pen” (καλάμου)

  • Literal meaning: “reed” — used as a writing implement (a reed pen) or occasionally as a measuring rod/staff elsewhere in the NT.
  • Semantic range: here specifically a reed pen for writing.
  • English variants: pen, reed-pen.
  • Contextual theological meaning: None beyond material detail.
  • Destination-language rendering risk: Low. Render as लेखणी (lekhaṇī, “pen”) or काठी/बोरू (traditional reed-pen term) as natural in context.

---

3 John 1:14

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

• ἐλπίζω (elpizō)

  • Literal meaning: “to hope.”
  • Semantic range: confident expectation, not mere wishful thinking, though weaker in force than the full theological hope (ἐλπίς) of passages like Romans 5, 8.
  • English variants: hope, expect.
  • Contextual theological meaning: Personal, practical hope for a coming visit; not a technical eschatological usage in this verse.
  • Destination-language rendering risk: Low. Render as आशा करणे (āśā karaṇe).

• στόμα πρὸς στόμα (stoma pros stoma) — “mouth to mouth” (idiom = “face to face”)

  • Literal meaning: “mouth to mouth.”
  • Semantic range: a Hebraic/Semitic idiom (cf. Numbers 12:8 LXX, God speaking to Moses “mouth to mouth”) adopted into Koine Greek epistolary convention for direct, personal, unmediated conversation.
  • English variants: face to face, in person, mouth to mouth.
  • Contextual theological meaning: Signals the elder’s preference for relational, direct fellowship over written communication — consistent with the letter’s overall emphasis on lived, embodied Christian relationship (hospitality, personal testimony) over abstract instruction.
  • Destination-language rendering risk: Low-Medium. Do not translate literally as “तोंडाला तोंड” (mouth to mouth), which would sound strange/inappropriate in Marathi; use the natural Marathi equivalent समोरासमोर (samorāsamor, “face to face” / “in person”), per the baseline’s idiom-handling rule (find natural target-language equivalents; preserve theological meaning over literal wording).

• εἰρήνη (eirēnē) — “peace” (Εἰρήνη)

  • Baseline term — reuse exactly: शांती (śāntī), per translation_memory.json. Relational peace/blessing in a letter-closing benediction, not merely the absence of conflict or the inner calm (मनःशांती) sought through bhakti or Buddhist meditative practice — per the baseline’s existing distinction.

• φίλος (philos) — “friends” (οἱ φίλοι, τοὺς φίλους)

  • Literal meaning: “friend” (from φιλέω, “to have affection for”).
  • Semantic range: personal friendship/affection-based relationship, distinguished from but overlapping with the ἀδελφός (“brother,” family-of-faith) vocabulary used earlier in the letter — notably, the letter shifts to this warmer, more personal term in its final greeting.
  • English variants: friend(s).
  • Contextual theological meaning: A tender closing note — the community described throughout in terms of church, brothers, and testimony is, in the end, also a network of personal friends, greeted “by name” (κατ’ ὄνομα), individually and relationally, not as an anonymous collective.
  • Destination-language rendering risk: Low. Render as मित्र (mitra, “friend[s]”). No collision risk; standard Marathi term.

---

2. Chapter Coverage Summary

3 John consists of a single chapter (14 verses), and that single chapter is identical to the assigned core passage (3 John 1:1–14). Full-book coverage is therefore complete with the verse-by-verse analysis above — there is no additional chapter content to survey. This is stated explicitly per the full-book-coverage mandate: no chapter of 3 John has been silently omitted; the entire book has received exhaustive term-level treatment.

No terms from the assigned doctrine list remain unaddressed:

• Hospitality to Traveling Ministers — ξένος, προπέμπω, ὑπολαμβάνω, ὀφείλω, ἀδελφός (vv.5–8)
• Imitating Good rather than Evil — μιμέομαι, ἀγαθός/κακός, ἀγαθοποιέω/κακοποιέω (v.11)
• Church Leadership and Pride (Diotrephes) — πρεσβύτερος (contrast), φιλοπρωτεύω, ἐπιδέχομαι, ἐκβάλλω, κωλύω (vv.1, 9–10)
• Commendation of Faithful Witness (Demetrius) — μαρτυρέω/μαρτυρία, ἀληθής (vv.3, 12)
• Truth and Christian Fellowship — ἀλήθεια, ἀγάπη, φίλος, ἐκκλησία, εἰρήνη (vv.1, 3, 4, 6, 8, 12, 14)

---

Prepared for Phase 1, Step 1 of the TRI pipeline. See analysis/08_core_glossary.md for the consolidated per-term glossary table with final risk-tier assignments.