Semantic Analysis: 3 John (Koine Greek → Odia)

0. Book Overview and Scope Note

3 John is the shortest book in the New Testament: a single chapter of 14 verses, with no further chapter divisions. It is a personal letter from “the Elder” (traditionally understood as the Apostle John) to Gaius, commending Gaius’s hospitality to traveling gospel workers, warning against Diotrephes’ prideful abuse of church leadership, and commending Demetrius as a faithful witness.

Scope compliance note (PRD Phase 1 mandate — full-book coverage): Because 3 John consists of exactly one chapter (1:1–14), the core passage specified for this curriculum (3 John 1:1-14) is the entire book. There is no “chapter 2,” “chapter 3,” etc. to analyze separately. Full-book coverage is therefore achieved in its entirety by the verse-by-verse treatment below — every verse of the whole book is included. Section 2 explicitly confirms this and closes out the chapter-by-chapter requirement for the book.

Reused terms already fixed in the baseline Romans translation_memory.json (ମଣ୍ଡଳୀ “church”, ସହଭାଗିତା “fellowship”, ଶାନ୍ତି “peace”, ପରମେଶ୍ୱର “God”, ଅନ୍ୟଜାତି “gentiles”, ପବିତ୍ର ଆତ୍ମା “Holy Spirit,” etc.) are marked [REUSED FROM ROMANS TM] below and MUST NOT be re-translated differently. New terms required for this curriculum are marked [NEW TERM] and are candidates for addition to translation memory in a later Phase 1 step.

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1. Core Passage Verse-by-Verse Analysis (3 John 1:1–14)

Verse 1

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning in 3 John	Odia rendering risk
πρεσβύτερος	presbyteros	”older man / elder”	(1) an older man by age; (2) a recognized office of church leadership/oversight	KJV/ESV/NIV/NASB: “the elder”	The author’s self-designation as an authoritative, pastorally-responsible church leader — the positive counter-example to Diotrephes’ self-seeking leadership later in the letter. [NEW TERM]	Medium-High. Recommend ପ୍ରାଚୀନ (prācīna, “elder/ancient one”), the term already used in Indian Christian usage for the church office. AVOID ଗୁରୁ (implies self-attained, personally-charismatic teaching authority, as already flagged for “apostle” in the Romans baseline) and AVOID any word evoking the hereditary, caste-linked ପାଣ୍ଡା/ସେବକ (panda/sevaka) temple-functionary roles at Puri, which are inherited ritual offices rather than a pastorally-accountable, delegated ministry office.
Γαΐῳ	Gaiō	proper name “Gaius”	—	“Gaius” (all versions)	The letter’s addressee, a faithful, hospitable believer. Proper name.	Low. Transliterate as ଗାୟ (Gāya), consistent Odia Bible proper-name convention.
ἀγαπητῷ	agapētō	”beloved, dear one”	term of affectionate esteem for a fellow believer	KJV “wellbeloved”; ESV/NASB “beloved”; NIV “my dear friend”	Warm pastoral affection grounded in shared faith, not mere social friendliness. [NEW TERM]	Low-Medium. Recommend ପ୍ରିୟ (priya, “dear/beloved”). Keep distinct from ବନ୍ଧୁ (“friend,” v.14) — ପ୍ରିୟ carries pastoral/familial warmth appropriate to a spiritual father-son relationship.
ἀγαπῶ	agapō	”I love”	selfless, covenantal love; contrasted elsewhere in Greek with philia (affectionate friendship) and erōs (romantic desire)	“whom I love” (all)	Paul/John’s love for Gaius is grounded specifically “in truth” — theological love tied to shared gospel conviction, not sentiment alone. [NEW TERM]	High. Recommend ପ୍ରେମ (prema). CAUTION: ପ୍ରେମ in general Odia usage (as in Hindi prem) is heavily associated with the madhura bhakti / Radha-Krishna romantic-devotional love tradition, which has strong regional resonance in Odisha through Vaishnav Jagannath devotion and the Chaitanya-influenced strand of Odia bhakti poetry. Translators must ensure ପ୍ରେମ here reads as self-giving, covenantal, non-erotic love grounded “in truth,” not devotional longing (viraha) for a distant deity.
ἀληθείᾳ	alētheia	”truth”	(1) factual accuracy; (2) NT frequently: the gospel reality revealed in Christ, personal fidelity to that reality	”in truth” / “truly” (variants across versions)	The governing theme-word of the whole letter (vv.1,3,3,4,6,8,12,12). Love and hospitality in 3 John are explicitly grounded “in the truth” — the gospel reality about Christ, not private conviction or generic sincerity. [NEW TERM — governing term of the book]	High. Recommend ସତ୍ୟ (satya). CAUTION: “Satya” carries heavy independent weight in pan-Indian religious/philosophical vocabulary (cosmic Truth, Satyayuga, and especially the popular Odisha vrata tradition of Satyanarayan Puja, a narrative-based devotional ritual invoking Vishnu as “the True Lord”). ସତ୍ୟ in 3 John must be anchored to the specific, historical gospel truth about Christ and holy living consistent with it — not a diffuse cosmic-truth principle or a ritual-narrative “truth” recited in a vrata katha.

Verse 2

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
εὔχομαι	euchomai	”I pray/wish”	prayerful wish addressed to God on someone’s behalf	KJV “I wish”; ESV/NIV/NASB “I pray”	A pastoral prayer-wish, not a magical or ritual invocation. [NEW TERM]	Low. Recommend ପ୍ରାର୍ଥନା କରୁଛି (prārthanā karuchi, “I am praying”).
εὐοδοῦσθαι	euodousthai	”to have a good journey / to prosper”	literally “to have a good road”; extended to general life-flourishing	KJV “mayest prosper”; ESV/NASB “may go well/prosper”; NIV “may prosper”	A holistic wish for Gaius’s overall well-being, paralleled with (and measured against) the flourishing of his soul. [NEW TERM]	Medium. Recommend ଉନ୍ନତି ହେବା (unnati hebā, “to prosper/flourish”). CAUTION: guard against a prosperity-gospel misreading (material wealth as guaranteed outcome); the verse explicitly measures outward prosperity by the prior, deeper flourishing of the soul, not the reverse.
ὑγιαίνειν	hygiainein	”to be healthy”	physical health; root of English “hygiene"	"be in health” (KJV) / “be in good health” (others)	Ordinary pastoral concern for physical well-being. [NEW TERM]	Low. Recommend ସୁସ୍ଥ ରହିବା (susta rahibā, “to remain healthy”).
ψυχή	psychē	”soul, life, inner self”	the whole inner person; sometimes “life” itself	”soul” (all versions)	Gaius’s spiritual/inner condition, already flourishing — the standard by which his outward prosperity is measured. [NEW TERM]	Medium. Recommend ପ୍ରାଣ (prāṇa, “soul/inner life”), NOT ଆତ୍ମା. ଆତ୍ମା is already reserved in the Romans Language Package for ପବିତ୍ର ଆତ୍ମା (Holy Spirit) and additionally risks Vedantic collision with ātman (individual soul as ultimately identical with the impersonal Paramātman). ପ୍ରାଣ keeps this as the believer’s personal inner life without importing that monistic frame.

Verse 3

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
ἐχάρην	echarēn	”I rejoiced”	joy, gladness (aorist of χαίρω)	“I rejoiced greatly” (all)	Joy specifically triggered by a report of another believer’s faithfulness — relational, gospel-centered joy. [NEW TERM]	Medium. Recommend ମୁଁ ବହୁତ ଆନନ୍ଦିତ ହେଲି (mun bahuta ānandita heli). CAUTION noted under ἀγαλλίασις-class terms: ଆନନ୍ଦ carries associations with Vedantic bliss (saccidānanda) and with Puri’s own “Ānanda Bazaar” market tradition; here it must be understood as relational joy over a brother’s gospel-faithfulness, not impersonal cosmic bliss or festival merriment.
ἀδελφῶν	adelphōn	”brothers”	biological siblings; extended NT sense: fellow believers as spiritual family	”brethren/brothers” (all)	Traveling fellow believers (likely itinerant gospel workers) whose report of Gaius reached John. [NEW TERM]	Low-Medium. Recommend ଭାଇମାନେ (bhāimāne). Ensure the spiritual-family sense (not merely biological or generic social “brother,” and not caste-community “brotherhood”) is clear from context or added modifier (“ବିଶ୍ୱାସୀ ଭାଇ,” believer-brothers) where needed.
μαρτυρούντων	martyrountōn	”testifying, bearing witness”	to give supporting factual/eyewitness testimony	”testify/bear witness” (all)	Traveling believers gave firsthand, verifiable testimony to Gaius’s consistent gospel-truth-shaped life. [NEW TERM — links to Demetrius doctrine below]	Medium. Recommend ସାକ୍ଷ୍ୟ ଦେବା (sākṣya debā, “to give testimony”).
περιπατεῖς	peripateis	”you walk”	literal walking; NT idiom: one’s habitual manner of life/conduct	KJV “walkest”; others “walk"	"Walking in truth” = a whole, consistent pattern of life shaped by gospel truth, not a single act. [NEW TERM]	Low-Medium. Recommend ଆଚରଣ କରିବା / ଚାଲିବା (ācaraṇa karibā / cālibā — “to conduct oneself / to walk”), an idiom already naturalized in Odia biblical usage for lifestyle-conduct.

Verse 4

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
χαράν	charan	”joy”	gladness, delight	”joy” (all)	Superlative joy — “no greater joy” — over spiritual children’s faithfulness. [NEW TERM, pairs with ἐχάρην above]	Medium (see v.3 note on ଆନନ୍ଦ).
τέκνα	tekna	”children”	biological offspring; NT extended sense: those one has spiritually fathered/discipled	”children” (all)	John’s spiritual children — those he led to or nurtured in the faith, likely including Gaius. [NEW TERM]	Medium. Recommend ସନ୍ତାନ (santāna) or ପିଲାମାନେ with a clarifying spiritual-metaphor gloss where needed. Distinguish from a guru-śiṣya (teacher-disciple) lineage framework common in Indian religious teacher traditions — this is familial/paternal spiritual care, not hierarchical discipleship status.
ἐν τῇ ἀληθείᾳ περιπατοῦντα	—	“walking in the truth”	see περιπατέω, ἀλήθεια above	”walking in truth” (all)	Restates the letter’s central life-pattern standard.	Combines the two risk notes above (ସତ୍ୟ, ଚାଲିବା/ଆଚରଣ).

Verse 5

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
πιστὸν ποιεῖς	piston poieis	”you do/act a faithful thing”	trustworthy, dependable conduct (adjectival use, not the noun “faith”)	KJV “thou doest faithfully”; ESV/NASB “you are acting faithfully”; NIV “you are faithful in what you are doing”	Commends Gaius’s hospitality as a concretely faithful, trustworthy act, not merely an internal disposition. [NEW TERM — adjectival use of the πιστ- root]	Medium. The noun ବିଶ୍ୱାସ (“faith”) is already fixed in the Romans TM; here the adjectival sense requires a different construction: recommend “ତୁମେ ବିଶ୍ୱାସନୀୟ କାର୍ଯ୍ୟ କରୁଛ” (tume biśwāsanīya kārya karucha, “you are doing a trustworthy/faithful deed”). Do not collapse into the noun ବିଶ୍ୱାସ alone, which would lose the “trustworthy action” sense.
ἀδελφούς	adelphous	”brothers”	see v.3	”brothers/brethren”	Fellow believers, here specifically the traveling ministers being hosted.	See v.3 note.
ξένους	xenous	”strangers, foreigners, guests”	persons unknown/unrelated to the host, requiring hospitality	KJV/ESV/NASB “strangers”; NIV “even though they are strangers to you”	Traveling gospel workers personally unknown to Gaius, whom he nonetheless hosted — central term for the Hospitality to Traveling Ministers doctrine. [NEW TERM]	High. Recommend ଅତିଥି (atithi, “guest”). CAUTION: “Atithi Devo Bhava” (“the guest is [like] God”) is a deeply rooted pan-Indian, and specifically Odia, dharmic-hospitality proverb. There is a genuine point of cultural convergence with Christian hospitality here, but the theological ground differs sharply: biblical hospitality to ξένους in 3 John is grounded in partnership with the gospel “for the sake of the Name” (v.7) toward fellow gospel workers specifically, not a general household duty owed to any guest because the guest is quasi-divine. Translators should exploit the convergence pastorally while making the doctrinal ground (gospel partnership, not guest-as-god) explicit in teaching notes.

Verse 6

Greek: οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας, οὓς καλῶς ποιήσεις προπέμψας ἀξίως τοῦ θεοῦ·

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
ἐμαρτύρησαν	emartyrēsan	”they testified”	see μαρτυρέω above	”have borne witness/testified”	Public testimony given before the gathered church about Gaius’s love. [NEW TERM]	Medium (see v.3).
τῇ ἀγάπῃ	tē agapē	”your love” (noun)	see v.1	”charity” (KJV)/“love” (others)	Gaius’s love is concretely demonstrated (not merely professed) — an important theme against Diotrephes’ failure of love later.	High (see v.1 note on ପ୍ରେମ).
ἐνώπιον ἐκκλησίας	enōpion ekklēsias	”before the church”	in the presence/assembly of the gathered congregation	”before the church” (all)	Public accountability within the gathered church body. [church = REUSED FROM ROMANS TM: ମଣ୍ଡଳୀ]	Medium (per baseline church_as_gods_people doctrine entry: never ମନ୍ଦିର/ଦେଉଳ).
προπέμψας	propempsas	”having sent forward”	to escort, equip, and provision someone for their onward journey (aorist participle)	KJV “bring forward on their journey”; ESV/NASB/NIV “send them on their (way/)journey”	The tangible, practical support (provisions, travel help) a local church gives its outbound gospel workers — core term for Hospitality to Traveling Ministers. [NEW TERM]	Medium-High. Recommend ଯାତ୍ରାରେ ସାହାଯ୍ୟ କରିବା (yātrāre sāhāyya karibā, “to help on the journey”). CAUTION: distinguish from the Odisha pilgrimage-sponsorship custom of funding another’s trip to Puri to gain devotional merit for the sponsor; here the support is offered because the travelers already serve the gospel “for the Name” (v.7), not to accrue merit for the giver.
ἀξίως τοῦ θεοῦ	axiōs tou theou	”worthily of God”	in a manner fitting/appropriate to God’s own character and honor	KJV “after a godly sort”; ESV/NIV/NASB “in a manner worthy of God”	The standard for hospitality is God’s own honor, not social custom or reciprocal obligation. [NEW TERM; θεός = REUSED FROM ROMANS TM: ପରମେଶ୍ୱର]	Medium. Recommend ପରମେଶ୍ୱରଙ୍କ ଯୋଗ୍ୟ ଭାବରେ (Parameśwaraṅka yogya bhābare).

Verse 7

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
τοῦ ὀνόματος	tou onomatos	”the Name”	a name in general; NT absolute use (“the Name,” no further qualifier): shorthand for Christ himself, his authority and mission	KJV/ESV/NASB “for his name’s sake”; NIV “for the sake of the Name”	The missionaries’ entire motive and authorization is Christ’s name/person/mission — nothing else. [NEW TERM — Critical-adjacent due to Christological weight]	High. Recommend ନାମ (nāma), rendered in full as “ଖ୍ରୀଷ୍ଟଙ୍କ ନାମ ପାଇଁ” (for the sake of Christ’s Name) to keep the referent explicit. CAUTION: repetition/invocation of a divine “Name” (nāma-japa, nāma-saṅkīrtana) is a major devotional category in Odisha’s Chaitanya-influenced Vaishnav bhakti tradition (chanting Krishna/Jagannath’s names for merit and purification). 3 John 7’s “the Name” is not an incantatory practice but shorthand for Christ’s own person, authority, and gospel mission motivating sacrificial mission work — this distinction should be made explicit in teaching notes.
ἐξῆλθον	exēlthon	”they went out”	departure, setting out (often for mission)	“they went forth/out” (all)	Deliberate missionary departure. [NEW TERM]	Low.
μηδὲν λαμβάνοντες	mēden lambanontes	”receiving nothing”	accepting no support/payment	”taking nothing” (all)	These missionaries refused support from unbelieving outsiders — establishing the need for support from the church instead (v.8). [NEW TERM]	Low-Medium.
ἐθνικῶν	ethnikōn	”of the Gentiles / pagans / heathen”	in this context: non-believing outsiders in general (not the Jew/Gentile ethnic-covenantal category)	KJV/ESV/NASB “of the Gentiles”; NIV “from pagans/the pagans”	Distinct sense-note: this is NOT the Romans-style Jew–Gentile covenantal category (ἔθνη, already fixed as ଅନ୍ୟଜାତି in the Romans TM). Here it simply means “non-Christian outsiders” from whom missionaries would not accept patronage. [NEW TERM — sense distinct from Romans TM “gentiles”]	High. Do NOT default to reusing ଅନ୍ୟଜାତି here without a note, since that TM entry is anchored to the Jew/Gentile covenantal-unity doctrine of Romans. Recommend a distinct rendering ଅବିଶ୍ୱାସୀ (abiśwāsī, “unbelievers/non-believers”) for this verse’s sense of “non-Christian outsiders,” with a translator note explaining the sense-difference from Romans’ ଅନ୍ୟଜାତି.

Verse 8

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
ὀφείλομεν	opheilomen	”we ought/are obligated”	moral debt/obligation	”we ought” (all)	The church’s positive duty to support gospel workers — the doctrinal center of Hospitality to Traveling Ministers. [NEW TERM]	Medium-High. Recommend “ଆମେ … କରିବା କର୍ତ୍ତବ୍ୟ/ଆବଶ୍ୟକ” (āme … karibā kartabya/ābaśyaka). CAUTION, paralleling the baseline’s ban on ଧର୍ମ for “law” (Romans TM): avoid any construction that reads as caste-linked cosmic duty (svadharma). This obligation flows from gospel partnership and love, not inherited social-ritual duty.
ὑπολαμβάνειν	hypolambanein	”to receive, support, take up on one’s own behalf”	hospitable reception combined with material support	KJV/ESV “receive”; NIV “show hospitality to”; NASB “support”	Active material and relational support of traveling ministers — broader than mere polite welcome. [NEW TERM]	Medium. Recommend ଗ୍ରହଣ କରି ସାହାଯ୍ୟ କରିବା (grahaṇa kari sāhāyya karibā, “to receive and support”).
συνεργοί	synergoi	”fellow workers, co-workers”	joint participants in a shared task	KJV “fellowhelpers”; ESV/NASB “fellow workers”; NIV “co-workers”	Supporting missionaries makes the supporting church an active partner in gospel work, not a passive donor. [NEW TERM]	Low. Recommend ସହକର୍ମୀ (sahakarmī).
τῇ ἀληθείᾳ	tē alētheia	”for/with the truth”	see v.1	”for the truth” (all)	Partnership is specifically “for the truth” — gospel-truth advance, not any generic good cause.	High (see v.1 note on ସତ୍ୟ).

Verse 9

Greek: Ἔγραψά τι τῇ ἐκκλησίᾳ· ἀλλ᾽ ὁ φιλοπρωτεύων αὐτῶν Διοτρέφης οὐκ ἐπιδέχεται ἡμᾶς.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
τῇ ἐκκλησίᾳ	tē ekklēsia	”the church”	see Romans baseline	”the church” (all)	The local congregation to which John previously wrote — Diotrephes belongs to and dominates this body. [REUSED FROM ROMANS TM: ମଣ୍ଡଳୀ]	Medium (per baseline; never ମନ୍ଦିର/ଦେଉଳ).
φιλοπρωτεύων	philoprōteuōn	”loving to be first”	desiring/seeking preeminence, first place, primacy of status (NT hapax legomenon)	KJV “loveth to have the preeminence”; ESV “likes to put himself first”; NIV “loves to be first”; NASB “loves to be first”	The precise diagnostic term for Diotrephes’ sin — not merely being a leader, but craving preeminent status for its own sake. Core term for Church Leadership and Pride. [NEW TERM]	High. Recommend ପ୍ରାଧାନ୍ୟ ଚାହୁଁଥିବା (prādhānya cāhuṅthibā, “one who desires preeminence/first place”) or ଅଗ୍ରଗଣ୍ୟ ହେବାକୁ ଭଲ ପାଉଥିବା. CAUTION: this maps concretely onto historically-documented status/precedence disputes among competing hereditary sevayat (temple-service) family groups at the Puri Jagannath temple over ritual precedence and rank — a real regional point of comparison teachers may use carefully, while making clear Diotrephes’ sin is condemned, not modeled, by John.
Διοτρέφης	Diotrephēs	proper name “Diotrephes”	—	“Diotrephes” (all)	The negative example of prideful, self-serving church leadership. Proper name.	Low. Transliterate ଦିୟତ୍ରେଫି (Diyatrephi) per established Indian-language Bible convention for Greek proper names.
ἐπιδέχεται	epidechetai	”he receives/welcomes/accepts”	to receive hospitably; by extension, to accept someone’s authority/message	KJV “receiveth us not”; ESV “does not acknowledge our authority”; NIV “will not welcome us”; NASB “does not accept us”	Diotrephes refuses even to receive John’s messengers/authority — the opposite of the hospitality commended in Gaius. [NEW TERM]	Medium. Recommend ଗ୍ରହଣ କରନ୍ତି ନାହିଁ (grahaṇa karanti nāhīṅ). Context (welcome vs. authority) must be tracked across vv.9-10.

Verse 10

Greek: διὰ τοῦτο, ἐὰν ἔλθω, ὑπομνήσω αὐτοῦ τὰ ἔργα ἃ ποιεῖ λόγοις πονηροῖς φλυαρῶν ἡμᾶς, καὶ μὴ ἀρκούμενος ἐπὶ τούτοις οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς καὶ τοὺς βουλομένους κωλύει καὶ ἐκ τῆς ἐκκλησίας ἐκβάλλει.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
τὰ ἔργα	ta erga	”the works/deeds”	concrete actions	”works/deeds” (all)	Diotrephes’ concrete pattern of behavior John intends to expose. [NEW TERM]	Low.
λόγοις πονηροῖς φλυαρῶν	logois ponērois phlyarōn	”prating/talking nonsense against [us] with evil words”	φλυαρέω: to talk empty/malicious nonsense, spread baseless accusations	KJV “prating against us with malicious words”; ESV “talking wicked nonsense against us”; NIV “gossiping maliciously about us”; NASB “unjustly accusing us with wicked words”	Diotrephes actively slanders John and his associates — verbal abuse of leadership power. [NEW TERM]	Medium. Recommend ମନ୍ଦ କଥାରେ ଆମ ବିରୁଦ୍ଧରେ ଅପବାଦ ଦେଉଛନ୍ତି (mandā kathāre āma biruddhare apabāda deuchanti, “slandering us with evil words”).
ἀρκούμενος	arkoumenos	”being content/satisfied”	contentment, sufficiency	”content” (all)	Diotrephes’ slander is not even his worst offense — he escalates further. [NEW TERM]	Low.
ἐπιδέχεται τοὺς ἀδελφοὺς	—	“he does not receive/welcome the brothers”	see v.9 ἐπιδέχεται, v.3/5 ἀδελφοί	”does not himself receive the brothers” (variants)	Diotrephes personally refuses to host traveling gospel workers — directly opposing the hospitality doctrine Gaius exemplifies.	Medium/Medium-High combined (see above).
βουλομένους	boulomenous	”those wishing/desiring [to welcome them]“	willingness, intention	”those who want/wish to” (all)	Other believers in the congregation who want to practice hospitality are actively blocked. [NEW TERM]	Low.
κωλύει	kōlyei	”he forbids/hinders/prevents”	active obstruction	KJV “forbiddeth”; ESV/NIV “stops”; NASB “forbids”	Diotrephes uses his position to suppress others’ faithful hospitality — abuse of authority. [NEW TERM]	Medium. Recommend ବାରଣ କରନ୍ତି (bāraṇa karanti).
ἐκ τῆς ἐκκλησίας ἐκβάλλει	ek tēs ekklēsias ekballei	”he casts/throws [them] out of the church”	forcible expulsion/excommunication	KJV “casteth them out of the church”; ESV/NIV/NASB “puts them out of the church”	Diotrephes wrongfully expels believers from the congregation for practicing hospitality — the letter’s sharpest condemnation of leadership abuse. [NEW TERM]	High. Recommend ମଣ୍ଡଳୀରୁ ବାହାର କରିଦିଅନ୍ତି (maṇḍaḷīru bāhāra karidiyanti). CAUTION: distinguish sharply from the social institution of jāti bahiṣkāra (caste-community expulsion/social boycott) familiar in the regional social imagination — 3 John presents this act by Diotrephes as a condemned abuse of pastoral power, not a legitimate or admirable disciplinary model; teaching materials must not present Diotrephes’ expulsion approvingly by analogy to any socially-respected exclusion practice.

Verse 11

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
μιμοῦ	mimou	”imitate!” (imperative)	to copy/follow as a pattern (root of English “mimic”)	KJV “follow not”; ESV/NIV/NASB “do not imitate”	Direct command: Gaius must model his conduct on good examples (like Demetrius), not evil ones (like Diotrephes) — the letter’s explicit thesis for the Imitating Good rather than Evil doctrine. [NEW TERM]	Low-Medium. Recommend ଅନୁକରଣ କର (anukaraṇa kara).
τὸ κακὸν / τὸ ἀγαθόν	to kakon / to agathon	”the evil / the good”	moral categories	”evil / good” (all)	Absolute, contrasting moral categories, applied concretely to Diotrephes vs. Demetrius. [NEW TERM]	Low. Recommend ମନ୍ଦ (mandā) / ଉତ୍ତମ (uttama).
ὁ ἀγαθοποιῶν / ὁ κακοποιῶν	ho agathopoiōn / ho kakopoiōn	”the one doing good / doing evil”	habitual moral characterization by action	”whoever does good / whoever does evil” (all)	One’s habitual pattern of action reveals one’s true relationship to God. [NEW TERM]	Low-Medium.
ἐκ τοῦ θεοῦ ἐστιν	ek tou theou estin	”is of/from God”	originates from, belongs to, has one’s source in	”is of God” (all)	The good-doer’s life demonstrates a genuine relationship with God. [θεός REUSED FROM ROMANS TM: ପରମେଶ୍ୱର]	Low (term reused).
οὐχ ἑώρακεν τὸν θεόν	ouch heōraken ton theon	”has not seen God”	perceptual/experiential knowledge; NT idiom for relational/spiritual knowledge of God, not literal ocular sight	”has not seen God” (all)	The evildoer’s habitual pattern shows he lacks true spiritual knowledge of God (cf. 1 John 3:6, 4:20). [NEW TERM]	Medium-High. Recommend ପରମେଶ୍ୱରଙ୍କୁ ଦେଖି ନାହାନ୍ତି (Parameśwaraṅku dekhi nāhānti). CAUTION: guard against conflation with the ritual-visual category of darśana (auspicious “viewing” of a deity’s image, central to Jagannath worship, where pilgrims travel specifically “to see” the deity). “Seeing God” here is relational/moral knowledge evidenced by conduct, not a visual, ritual, temple-based encounter.

Verse 12

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
Δημητρίῳ	Dēmētriō	proper name “Demetrius”	—	“Demetrius” (all)	The positive counter-example to Diotrephes; core figure for Commendation of Faithful Witness. Proper name.	Low. Transliterate ଦୀମୀତ୍ରିୟ (Dīmītriya).
μεμαρτύρηται	memartyrētai	”he has been well-testified-of / has received a good report”	perfect passive of μαρτυρέω — an established, standing testimony	KJV “hath good report”; ESV/NASB “has received a good testimony”; NIV “is well spoken of”	Demetrius’s good character is a settled, corroborated fact, attested by multiple sources — the exact opposite of Diotrephes’ slanderous ἔργα. [NEW TERM]	Medium. Recommend ସାକ୍ଷ୍ୟ ପାଇଛନ୍ତି (sākṣya pāichanti, “has received testimony/witness”).
ὑπὸ αὐτῆς τῆς ἀληθείας	hypo autēs tēs alētheias	”by the truth itself”	the gospel truth, personified as itself bearing witness	”of the truth itself” (all)	A striking personification: the gospel truth itself, evident in Demetrius’s consistent life, testifies to his character. Links Truth and Faithful Witness doctrines directly.	High (see v.1 note on ସତ୍ୟ).
μαρτυροῦμεν	martyroumen	”we testify”	see μαρτυρέω	”we also testify/bear record”	John adds his own apostolic testimony alongside the church’s and truth’s own testimony. [NEW TERM]	Medium (see above).
ἡ μαρτυρία ἡμῶν ἀληθής ἐστιν	—	“our testimony is true”	see μαρτυρία, ἀληθής	”our testimony/record is true” (all)	Final triple-confirmation of Demetrius’s trustworthiness — testimony grounded in and matching the truth. [NEW TERM, ἀληθής shares ἀλήθεια root]	High (shares ସତ୍ୟ risk profile).

Verse 13

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
γράψαι / γράφειν	grapsai / graphein	”to write”	ordinary act of writing	”to write” (all)	John’s preference for face-to-face communication over a lengthy letter — a personal, relational touch typical of this short epistle. [NEW TERM]	Low. Recommend ଲେଖିବା (lekhibā).
μέλανος καὶ καλάμου	melanos kai kalamou	”ink and reed[-pen]“	literal ancient writing materials	KJV/ESV/NASB “ink and pen”; NIV “pen and ink”	A literary/cultural detail with no significant doctrinal weight — the letter’s genuinely personal, informal character. [NEW TERM — low theological load]	Low. Recommend କାଳି ଓ କଲମ (kāḷi o kalama).

Verse 14

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Odia rendering risk
ἐλπίζω	elpizō	”I hope”	confident expectation	”I hope/trust” (all)	Confident, near-term expectation of a personal visit. [NEW TERM]	Low.
στόμα πρὸς στόμα	stoma pros stoma	”mouth to mouth”	Hebraic/Greek idiom for direct, personal, face-to-face conversation	KJV “mouth to mouth”; ESV/NIV/NASB “face to face”	Emphasizes personal relational communication as superior to written correspondence for sensitive matters (esp. the Diotrephes situation). [NEW TERM — idiom]	Low. Recommend the natural Odia idiom ମୁହଁକୁ ମୁହଁ (muhāṅku muhāṅ, “face to face”) rather than a literal “mouth to mouth” calque, per baseline idiom-handling guidance (preserve meaning over literal wording).
Εἰρήνη σοι	Eirēnē soi	”Peace to you”	see Romans baseline ΕΙΡΉΝΗ	”Peace be to you / Peace to you” (all)	Standard epistolary/relational blessing of wholeness and well-being. [REUSED FROM ROMANS TM: ଶାନ୍ତି]	Low-Medium per baseline (relational peace, not devotional-ritual calm).
οἱ φίλοι	hoi philoi	”the friends”	philia-based social/relational bond, distinct from ἀδελφοί’s familial-spiritual sense	”friends” (all)	A distinct relational category from “brothers” (ἀδελφοί) used earlier — both spiritual kinship and warm personal friendship operate within this church community. [NEW TERM]	Low-Medium. Recommend ବନ୍ଧୁ (bandhu). Preserve the ἀδελφός/φίλος distinction already present in the Greek (spiritual-family term vs. friendship term) rather than collapsing both into one Odia word.
κατ᾽ ὄνομα	kat’ onoma	”by name”	individually, each one named	”by name” (all)	Personal, individualized greeting — note the contrast with the weighty, Christological “the Name” (τὸ ὄνομα) of v.7; here ὄνομα is the ordinary word “name,” ordinary sense. [NEW TERM — same lexeme as v.7, different, non-technical sense]	Low, but flag the sense-distinction from v.7 for translator awareness so v.7’s Christological “Name” is not diluted by association with this mundane usage.

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2. Whole-Book Chapter-by-Chapter Coverage

3 John has only one chapter (14 verses), and that chapter is entirely the core passage (1:1–14) treated verse-by-verse in Section 1 above. Per the PRD’s full-book-coverage mandate, this constitutes complete, exhaustive coverage of every chapter of the book from first to last — there is no additional chapter content, and no chapter has been silently omitted. This is stated explicitly here to close out the “chapter that contributes no new terms is noted explicitly” requirement: there is no chapter 2 of 3 John to note as reviewed; the book’s single chapter is fully analyzed above.

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3. Doctrine-to-Term Mapping (Summary Cross-Reference)

Curriculum Doctrine	Key Greek Terms (by verse)
Hospitality to Traveling Ministers	ξένους (v.5), ἀδελφούς (vv.3,5,10), προπέμψας (v.6), ἀξίως τοῦ θεοῦ (v.6), τὸ ὄνομα (v.7), ὀφείλομεν (v.8), ὑπολαμβάνειν (v.8), συνεργοί (v.8)
Imitating Good rather than Evil	μιμοῦ (v.11), τὸ κακόν/τὸ ἀγαθόν (v.11), ἀγαθοποιῶν/κακοποιῶν (v.11), ἑώρακεν τὸν θεόν (v.11)
Church Leadership and Pride (Diotrephes)	πρεσβύτερος (v.1), τῇ ἐκκλησίᾳ (vv.6,9,10), φιλοπρωτεύων (v.9), ἐπιδέχεται (vv.9,10), λόγοις πονηροῖς φλυαρῶν (v.10), κωλύει (v.10), ἐκβάλλει (v.10)
Commendation of Faithful Witness (Demetrius)	μεμαρτύρηται (v.12), ὑπὸ αὐτῆς τῆς ἀληθείας (v.12), μαρτυροῦμεν (v.12), ἡ μαρτυρία ἡμῶν ἀληθής (v.12)
Truth and Christian Fellowship	ἐν ἀληθείᾳ (v.1,3,4), περιπατεῖς/περιπατοῦντα (vv.3,4), τῇ ἀληθείᾳ (v.8), οἱ φίλοι (v.14), συνεργοί (v.8)