translation_id: net-engnet

label: NET translator note

text: The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.


text: Or “presbyter.” sn The author’s self-designation, the elder , is in keeping with the reticence of the author of the Gospel of John to identify himself. This is the same self-designation used by the author of 2 John.


text: The prepositional phrase ἐν ἀληθείᾳ ( en alhqeia ) in is similar to , although it is not qualified here as it is there (see ). This is not merely the equivalent of an adverb (“truly”), but is a theological statement affirming the orthodoxy of Gaius, to whom the letter is addressed. “Truth” is the author’s way of alluding to theological orthodoxy in the face of the challenge by the opponents (see 1 John 3:19 ).


text: The noun ψυχή ( yuch ) is used 10 times in the Gospel of John and 2 times in 1 John; of these 6 of the uses in John and both in 1 John refer to a person’s “life” (as something that can be laid down). In John 10:24 and 12:27 the ψυχή is that part of a person where emotions are experienced; one’s ψυχή is held in suspense or deeply troubled. This is, in other words, the immaterial part of a person as opposed to his physical existence. A close parallel is found in Philo, Heir 58 (285): “nourished with peace, he will depart, having gained a calm, unclouded life…welfare in the body, welfare in the soul ( ψυχή )…health and strength…delight in virtues.” sn Just as it is well with your soul. The equivalent contemporary idiom would be to speak of ‘spiritual’ health as opposed to physical health. The author affirms that Gaius is indeed well off spiritually, and he prays that Gaius’ physical health would match his spiritual health, i.e., that Gaius would be as well off physically as he is spiritually. It is the spiritual health which is to be the standard by which one’s physical health is measured, not the other way round.


text: Grk “that I hear”; the ἵνα ( Jina ) clause indicates content. This is more smoothly expressed as an English infinitive.


text: Grk “walking in (the) truth” (see the note on the phrase “living according to the truth” in 3 John 3 ).


text: The author has already described Gaius as “dear friend” or “beloved” ( τῷ ἀγαπητῷ , tw agaphtw ) in v. 1 ; he will address Gaius in the same way in vv. 5 and 11 ( ᾿Αγαπητέ , Agaphte ). This is a term of endearment and personal warmth, much as it is when used by the author as an address in 1 John 2:7 .


text: BDAG 821 s.v. πιστός 1.b offers the translation “act loyally” for this context, a usage which is not common but does fit well here. Since the author is going to ask Gaius for additional help for these missionaries in the following verse, he begins here by commending Gaius for all that he has already done in this regard. sn When the author tells Gaius “ you demonstrate faithfulness by whatever you do ” he is commending him for his faithful service to the traveling missionaries ( the brothers ). Gaius has assisted them, and they have now returned with a report of this to the author ( 3 John 3 ).


text: Grk “who” (a relative pronoun that continues the sentence begun in 3 John 5 ).


text: The word ἐθνικός ( eqniko" ) occurs only 4 times in the NT (the other three are in Matt 5:47; 6:7; and 18:17 ). It is virtually synonymous here with the far more common ἔθνος ( eqno" , used some 162 times in the NT). Both refer to the Gentiles (that is, pagans). sn Since the issue here is support for the traveling missionaries, and there is no indication that the author would want to forbid receiving support from Gentile converts to Christianity, the word pagans must refer to Gentile unbelievers, i.e., pagans. The traveling missionaries sent out to combat the false teaching of the secessionist opponents have been accepting nothing by way of support from non-Christians.


text: The ἵνα ( Jina ) clause indicates the result of such support for the traveling missionaries: The Christian who helps to support them in their efforts thus becomes a coworker in cooperation with the truth. Although the dative τῇ ἀληθείᾳ ( th alhqeia ) is somewhat difficult to specify, it would appear (corresponding to the σύν - [ sun- ] prefix of the noun modified) to indicate a sense of cooperation with “the truth” which is at work through the missionaries. There is precedent in the Johannine literature for understanding “truth” as personified ( John 8:32 , “the truth will make you free”; possibly also 1 John 3:19 ). More explicitly, 1 John 4:6 identifies the Holy Spirit as “the Spirit of Truth,” a characterization repeated in 1 John 5:6 . Thus it seems likely that the “truth” at work through the missionaries here is ultimately the Holy Spirit, who works through their efforts. The Christian who supports them thus becomes a coworker with the Spirit of God himself.


text: Since the verb ἐπιδέχομαι ( epidecomai ) can mean “receive into one’s presence” (BDAG 370 s.v. 1 ; it is used with this meaning in the next verse) it has been suggested that the author himself attempted a previous visit to Diotrephes’ church but was turned away. There is nothing in the context to suggest an unsuccessful prior visit by the author, however; in 3 John 9 he explicitly indicates a prior written communication which Diotrephes apparently ignored or suppressed. The verb ἐπιδέχομαι can also mean “accept” in the sense of “acknowledge someone’s authority” (BDAG 370 s.v. 2 ) and such a meaning better fits the context here: Diotrephes has not accepted but instead rejected the authority of the author to intervene in the situation of the traveling missionaries (perhaps because Diotrephes believed the author had no local jurisdiction in the matter).


text: The third-class condition ( ἐὰν ἔλθω , ean elqw ) seems to be used by the author to indicate real uncertainty on his part as to whether he will visit Diotrephes’ church or not.


text: The words “to him” are not in the Greek text, but are implied.


text: Grk “by means of.”


text: Grk “ink and pen.” The more normal order in contemporary English is “pen and ink.” sn The figurative phrase with pen and ink is parallel to 2 John 12 , suggesting that both letters may well have been written at approximately the same time and in similar situations. The author tells Gaius that he has more to say, but does not wish to do so in writing; he would rather talk in person ( 3 John 14 ). It appears that the author anticipates a personal visit to Gaius’ church in the very near future. This may be the same visit mentioned in connection with Diotrephes in v. 10 . Gaius’ church and Diotrephes’ church may have been in the same city, or in neighboring towns, so that the author anticipates visiting both on the same journey.


text: Grk “speak mouth to mouth,” an idiom for which the contemporary English equivalent is “speak face to face.”


text: Grk “peace to you.”


text: The word “here” is not in the Greek text but is implied.


text: The word “there” is not in the Greek text but is implied.