3 John 1:14

1:14 Our English idiom face to face parallels the Greek idiom used here (literally mouth to mouth; see also 2 Jn 1:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

face to face--Greek, "mouth to mouth."

Peace--peace inward of conscience, peace fraternal of friendship, peace supernal of glory [LYRA].

friends--a title seldom used in the New Testament, as it is absorbed in the higher titles of "brother, brethren." Still Christ recognizes the relation of friend also, based on the highest grounds, obedience to Him from love, and entailing the highest privileges, admission to the intimacy of the holy and glorious God, and sympathizing Saviour; so Christians have "friends" in Christ. Here in a friendly letter, mention of "friends" appropriately occurs.

by name--not less than if their names were written [BENGEL].

Next: Jude Introduction

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. Peace be to thee.] Mayest thou possess every requisite good, both of a spiritual and temporal kind.

Our friends salute thee.] Desire to be affectionately remembered to thee. Greet the friends by name - remember me to all those with whom I am acquainted, as if I had specified them by name. This is a proof to me that this epistle was not sent to Corinth, where it is not likely John ever was; and where it is not likely he had any particular acquaintances, unless we could suppose he had seen some of them when he was an exile in Patmos, an island in the AEgean Sea.

For other particulars concerning John, the reader is requested to refer to the preface to his gospel.

Instead of φιλοι and φιλους, friends, the Codex Alexandrinus and several others read αδελφοι and αδελφους, brethren. The former (friends) is a very singular appellation, and nowhere else found in Scripture; the latter is of frequent occurrence.

Subscriptions in the VERSIONS: -

In the ancient SYRIAC. - Nothing.

The Third Epistle of John the apostle is ended. - SYRIAC Philoxenian.

AETHIOPIC. - Nothing.

VULGATE. - Nothing.

The end of the epistles of the pure Apostle and Evangelist John. - ARABIC.

The Third Epistle of St. John the apostle is ended. - Latin text of the COMPLUTENSIAN.

The end of the Third catholic Epistle of St John. - DITTO, Greek text.

Subscriptions in the Manuscripts: -

The third of John. - CODD. ALEX. and VATICAN.

The Third catholic Epistle of John the evangelist and divine.

The third of John to Caius concerning Demetrius, of whom he witnesses the most excellent things.

I have already shown in the preface to those epistles termed catholic, that the word καθολικος is not to be taken here, and elsewhere in these epistles, as signifying universal, but canonical; for it would be absurd to call an epistle universal that was written to a private individual.

We seldom hear this epistle quoted but in the reproof of lordly tyrants, or prating troublesome fellows in the Church. And yet the epistle contains many excellent sentiments, which, if judiciously handled, might be very useful to the Church of God. But it has been the lot both of the minor prophets and the minor epistles to be generally neglected; for with many readers bulk is every thing; and, no magnitude no goodness.

This and the preceding epistle both read over in reference to a new edition, Jan. 3rd, 1832. - A. C.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. But I trust I shall shortly see thee] More closely, but I hope immediately to see thee. The punctuation of this passage should be assimilated to the parallel passage in the Second Epistle. There is no reason for placing a comma before ‘but I hope’ in the one case, and a full stop in the other.

face to face] As in 2Jn_1:12, this is literally ‘mouth to mouth.’

Peace be to thee] Instead of the usual ‘Farewell’ we have an ordinary blessing with Christian fulness of meaning.

Pax interna conscientiae,

Pax fraterna amicitiae,

Pax superna gloriae.

Comp. Joh_20:19; Joh_20:26. The concluding blessing 1Pe_5:14 is similar; comp. Eph_6:23; 2Th_3:16; Gal_6:16.

Our friends salute thee] Rather, The friends salute thee: there is no authority for ‘our’ either as translation or interpretation. If any pronoun be inserted, it should be ‘thy’: the friends spoken of are probably the friends of Gaius. It is perhaps on account of the private character of the letter, as addressed to an individual and not to a Church, that S. John says ‘the friends’ rather than ‘the brethren.’ Comp. ‘Lazarus, our friend, is fallen asleep’ (Joh_11:11); and ‘Julius treated Paul kindly, and gave him leave to go unto the friends and refresh himself’ (Act_27:3), where ‘the friends’ probably means ‘his friends,’ just as it probably means ‘thy friends’ here. In ‘Lazarus, our friend’ the pronoun is expressed in the Greek.

Greet the friends by name] Better, as R. V., Salute the friends by name: the same verb is used as in the previous sentence and in 2Jn_1:13 (ἀσπάζεσθαι): ‘greet’ may be reserved for the verb used Act_15:23; Act_23:26; Jas_1:1; comp. 2Jn_1:10-11 (χαίρειν). The former is much the more common word in N. T. to express salutation. For other instances of capricious changes of rendering in the same passage in A.V. comp. 1Jn_2:24; 1Jn_3:24; 1Jn_5:10; 1Jn_5:15; Joh_3:31.

by name] The phrase (κατ' ὄνομα) occurs in N. T. in only one other passage (Joh_10:3); ‘He calleth His own sheep by name.’ The salutation is not to be given in a general way, but to each individual separately. S. John as shepherd of the Churches of Asia would imitate the Good Shepherd and know all his sheep by name.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see Jo3 1:10;

and we shall speak face to face; freely and familiarly converse together about these things, which were not thought proper to be committed to writing:

peace be to thee; which was the usual form of salutation with the Jews, and John was one; See Gill on Joh 20:19;

our friends salute thee; or send their Christian salutation to thee, wishing all health and prosperity in soul and body; meaning the members of the church at Ephesus: the Arabic version reads, "thy friends"; such at Ephesus as had a particular knowledge of him, and affection for him. The Vulgate Latin version reads, "the friends": the members in general; and the Alexandrian copy reads, "the brethren"; and the Syriac version, our brethren: and then the epistle is closed thus,

greet the friends by name; meaning those that were where Gaius lived, to whom the apostle sends his salutation, and desires it might be delivered to each of them, as if they had been mentioned by name. This and the epistle of James are the only epistles which are concluded without the word "Amen".

Next: Jude Introduction

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.

Ver. 14. But I trust] He could promise nothing peremptorily, but submits to God. {See Trapp on "Jas 4:15"}

Face to face] As iron whets iron, so doth the face of a man his friend.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But I trust I shall shortly see thee ... - Notes at 2Jo 1:12.

Our friends salute thee - That is, your friends and mine. This would seem rather to refer to private friends of John and Gaius than to Christians as such. They had, doubtless, their warm personal friends in both places.

Greet the friends by name - That is, each one individually. He remembered them as individuals, but did not deem it proper to specify them.

Practical Remarks On 3 John

(1) It is proper to desire for our friends all temporal good; to wish their happiness in every respect, 3Jo 1:2. The welfare of the soul is indeed the great object, and the first desire in regard to a friend should be that his salvation may be secured; but in connection with that we may properly wish them health of body, and success in their lawful undertakings. It is not common that in their spiritual interests they are so much more prosperous than they are in other respects, that we can make that the standard of our wishes in regard to them, but it sometimes does occur, as in the case of Gaius. In such cases we may indeed rejoice with a friend, and feel that all will be well with him. But in how few cases, even among professed Christians, can we (with propriety) make the prosperity of the soul the standard by which to measure the happiness which we desire for them in other respects! Doddridge says, “What a curse would this bring upon many to wish that they might prosper even as their souls prospered!” Of how much property would they at once be deprived; how embarrassed would be their affairs; how pale, and wan, and sickly would they be, if they should be in all respects as they are in their spiritual interests!

(2) It is an unspeakable pleasure to a Christian to learn that his friends are living and acting as becomes sincere Christians; that they love what is true, and abound in the duties of hospitality charity, and benevolence, 3Jo 1:3-6. When a friend learns this of a distant friend; when a pastor learns this of his people from whom be may be for a time separated; when those who have been instrumental in converting others learn this of their spiritual children; when a parent learns it of a son or daughter separated from him; when a teacher learns it of those who were formerly under his care, there is no joy that goes more directly to the heart than this - nothing that fills the soul with more true thankfulness and peace.

(3) It is the duty and the privilege of those who love the cause of religion to go and preach the gospel to those who are destitute, expecting to receive nothing from them, and doing it as a work of pure benevolence, 3Jo 1:7. The missionary spirit existed early in the Christian church, and indeed may be regarded as the “prevailing” spirit in those times. It has always been the prevailing spirit when religion has flourished in the church. At such times there have been many who were willing to leave their own quiet homes, and the religious privileges connected with a well-organized church, and to break away from the ties which bind to country and kindred, and to go among a distant people to publish salvation. In this cause, and with this spirit, the apostles spent their lives. In this cause, the “brethren” referred to by John went forth to labor. In this cause, thousands have labored in former times, and to the fact that they were “willing” to do it is to be traced all the happy influence of religion in the world. Our own religious privileges now we owe to the fact that in former times there were those who were willing to “go forth taking nothing of the Gentiles,” devoting themselves, without hope of reward or fame, to the business of making known the name of the Saviour in what were then the dark places of the earth. The same principle is acted on now in Christian missions, and with the same propriety; and as we in Christian lands owe the blessings which we enjoy to the fact that in former times there were those who were willing thus to go forth, so it will be true that the richest blessings which are to descend upon India, and Africa, and the islands of the sea, will be traced in future times to the fact that there are in our age those who are willing to follow the example of the apostles in going forth to do good to a dying world.

(4) It is our duty to contribute to the support of those who thus go among the pagan, and to help them in every way in which we can promote the object which they have in view. So John felt it to be the duty of the church in regard to those who went forth in his time; and so, when the church, under the influence of Diotrephes, had refused to do it, he commended Gaius for performing that duty, 3Jo 1:6, 3Jo 1:8. Now, as then, from the nature of the case, missionaries to the pagan must go “taking nothing” of those among whom they labor, and expecting that, for a long time at least, they will do nothing for their support. They go as strangers. They go to those who do not believe the truth of the gospel; who are attached to their own superstitions; who contribute largely to the support of their own temples, and altars, and priesthood; who are, as yet, incapable of appreciating the value of a purer religion; who have no desire for it, and who are disposed to reject it. In many cases, the pagan to whom the missionary goes are miserably poor, and it is only this religion, which as yet they are not disposed to receive, that can elevate them to habits of industry, and furnish them with the means of supporting religious teachers from abroad. Under these circumstances, no duty is more obvious than that of contributing to the support of those who go to such places as Christian missionaries. If the churches value the gospel enough to send their brethren among the pagan to propagate it. they should value it enough to minister to their needs while there; if they regard it as the duty of any of their number to leave their comfortable homes in a Christian land in order to preach to the pagan, they should feel that those who go make far greater sacrifices than those who contribute to their support. they give up all; we give only the small sum, not diminishing our own comforts, which is necessary to sustain them.

(5) For the same reason it is our duty to contribute to the support of missionaries in the destitute places of our own land, 3Jo 1:8. They often go among a people who are as destitute, and who will as little appreciate the gospel, and who are as much prejudiced against it, and who are as poor, as the pagan. They are as likely to be charged with being actuated by mercenary motives, if they ask for support, as missionaries among the pagan are. They often go among people as little able and disposed to build churches and school-houses as the pagan are. Nothing is more obvious, therefore, than that those who have the gospel, and who have learned to prize and value it in some measure is it should be, should contribute to the support of those who go to convey its blessings to others, until those to whom they go shall so learn to prize it as to be able and willing to maintain it. That, under a faithful ministry, and with the Divine blessing, will not be long; always for the gospel, when it secures a hold in a community, makes men feel that it confers infinitely more blessings than it takes away, and that, even in a pecuniary point of view, it contributes more by far than it takes. What community is more prospered, or is more rich in all that promotes the temporal welfare of man, than that where the gospel has the most decided influence?

(6) We may see from this Epistle that churches “ought” to be united in promoting the cause of religion, 3Jo 1:8-9. They should regard it as a common cause in which one has as much concern as another, and where each should feel it a privilege to cooperate with his brethren. One church, in proportion to its ability, has as much interest in the spread of Christianity as another, and should feel that it has much responsibility in doing it. Between different churches there should be that measure of confidence and love that they will deem it a privilege to help each other in the common cause, and that one shall be ready to further the benevolent designs undertaken by another. In every Christian land, and among the people of every Christian denomination, missionaries of the gospel should find friends who will be willing to cooperate with them in advancing the common cause, and who, though they may bear a different name, and may speak a different language, should cheerfully lend their aid in spreading the common Christianity.

(7) We may see, from this Epistle, the evil of having one troublesome man in the church, 3Jo 1:10. Such a man, by his talents, his address, his superior learning, his wealth, or by his arrogance, pride, and self-confidence, may control a church, and effectually hinder its promoting the work of religion. The church referred to by the apostle would have done its duty well enough, if it had not been for one ambitious and worldly man. No one can properly estimate the evil which one such man can do, nor the calamity which comes upon a church when such a man places himself at its head. As a man of wealth, of talents, and of learning, may do great good, if his heart is right, so may a man similarly endowed do proportionate evil if his heart is wicked. Yet how often has the spirit which actuated Diotrephes prevailed in the church! There is nothing that confers so much power on men as the control in religious matters; and hence, in all ages, proud and ambitious men have sought dominion over the conscience, and have sought to bring the sentiments of people on religion to subjection to their will.

(8) There may be circumstances where it is proper - where it is a duty - to receive those who have been cast out of the church, 3Jo 1:8. The decisions of a church, under some proud and ambitious partisan leader, are often eminently unjust and harsh. The most modest, humble, devoted, and zealous men, under a charge of heresy, or of some slight aberration from the formulas of doctrine, may be cast out as unworthy to be recognized as ministers of the gospel, or even as unworthy to have a place at the table of the Lord. Some of the best men on earth have been thus disowned by the church; and it is no certain evidence against a man when he is denounced as a heretic, or disowned as a member, by those who bear the Christian name. If we are satisfied that a man is a Christian, we should receive him as such, however he may be regarded by others; nor should we hesitate to help him forward in his Christian course, or in any way to assist him to do good.

(9) Finally, let us learn from the examples commended in this brief Epistle, to do good. Let us follow the example of Gaius - the hospitable Christian; the large-hearted philanthropist; the friend of the stranger; the helper of those who were engaged in the cause of the Lord - a man who opened his heart and his house to welcome them when driven out and disowned by others. Let us imitate Demetrius, in obtaining a good report of those who know us; in so living that, if the aged apostle John were still on earth, we might be worthy of his commendation, and more than all, of the approbation of that gracious Saviour before whom these good men have long since gone, and in whose presence we also must soon appear.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This was a very usual salutation among the Jews, by which they wished every possible blessing might come upon their friends they thus saluted. (Menochius)

====================

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Speak face to face; otoma prov stoma, viz. by oral conference, which he hoped ere long to have opportunity for. He concludes with the usual Christian salutations.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. By name—Says Bengel, “just as if their names were written.” But as John knew the Church only by occasional visitations, and is writing only a private letter, he sends greeting not to the Church generally, but only to the special friends whom Gaius well knew, and to whom he would show this epistle.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Salute the friends by name - That is, in the same manner as if I had named them one by one. The word friend does not often occur in the New Testament, being swallowed up in the more endearing one of brother.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

14. The friends. An uncommon title in the New Testament, where it is almost supplanted by the dearer title of “brethren” or the holier one of “saints.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3John 1:15. Φίλους, friends) Compare Joh 15:15. A title seldom found in the New Testament, since it is absorbed by the greater one of brotherhood. Philosophers are mistaken in supposing that friendship is not prepared (formed) by faith.—κατʼ ὄνομα, by name) No less than if their names were written.[1]

[1] Bengel, J. A. (1866). Vol. 5: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (W. Fletcher, Trans.) (159–161). Edinburgh: T&T Clark.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

3John 1:15. εἰρήνη σοι , pax tibi , the Jewish greeting, שָׁלוֹם לְךָ (Jdg 6:23 ; Jdg 19:20 ), οἱ φίλοι , those at Ephesus; τοὺς φίλους , those with Gaius. St. John knew all “by name,” and would have named them had space permitted. He had the true shepherd’s heart ( cf. Joh 10:3 , the only other place where κατʼ ὄνομα occurs in N.T.). Ignat., ad Smyrn. , xiii. 2: ἀσπάζομαι Ἄλκην , τὸ παθητόν μοι ὄνομα , καὶ Δάφνον , τὸν ἀσύγκριτον καὶ εὔτεκνον , καὶ πάντας κατʼ ὄνομα .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

14. For ἰδεῖν σε ([1013][1014][1015]) read σε ἰδεῖν ([1016][1017][1018]).

[1013] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[1014] 9th century. All three Epistles.

[1015] 9th century. All three Epistles.

[1016] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

[1017] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[1018] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

For φίλοι ([1019][1020][1021][1022][1023]) [1024] has ἀδελφοί.

[1019] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

[1020] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[1021] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[1022] 9th century. All three Epistles.

[1023] 9th century. All three Epistles.

[1024] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

For ἀσπάζου ([1025][1026][1027][1028][1029]) [1030] has ἄσπασαι.

[1025] 5th century. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to Charles I. in 1628. In the British Museum. All three Epistles.

[1026] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

[1027] 5th century. A palimpsest: the original writing has been partially rubbed out and the works of Ephraem the Syrian have been written over it. In the National Library at Paris. Part of the First and Third Epistles; 1Jn 1:1 to 1Jn 4:2; 3Jn 1:3-14. Of the whole N.T. the only Books entirely missing are 2 John and 2 Thessalonians.

[1028] 9th century. All three Epistles.

[1029] 9th century. All three Epistles.

[1030] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.

Once more the text of [1031] is almost faultless, while every other authority admits serious errors.

[1031] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.

14. ἐλπίζω δὲ εὐθέως σε ἰδεῖν. But I hope immediately to see thee. The punctuation of this verse and of 2Jn 1:12 should be alike. There is no reason for placing a comma before ‘but I hope’ in the one case and a full stop in the other. For στόμα πρὸς στόμα see notes there, and comp. the French bouche a bouche.

15. εἰρήνη σοι. This εἰρήνη takes the place of the ἔρρωσο in ordinary letters; comp. Gal 6:16; Eph 6:23; 1Pe 5:14. It is an ordinary blessing, suitable either for salutation or farewell, with a Christian fulness of meaning. Comp. Joh 20:19; Joh 20:26.

ἀσπάζονταί σε οἱ φίλοι. The friends salute thee: there is no authority for ‘our’ either as translation or interpretation. If any pronoun be inserted, it should be ‘thy’: the friends spoken of are probably the friends of Gaius. It is perhaps on account of the private character of the letter, as addressed to an individual and not to a Church, that S. John says ‘the friends’ rather than ‘the brethren.’ Comp. ‘Lazarus, our friend, is fallen asleep’ (Joh 11:11); and ‘Julius treated Paul kindly, and gave him leave to go unto the friends and refresh himself’ (Act 27:3), where ‘the friends’ probably means ‘his friends,’ just as it probably means ‘thy friends’ here. In ‘Lazarus, our friend’ the pronoun is expressed in the Greek.

ἀσπάζου τ. φ. As R.V., Salute the friends: the same verb as in the previous sentence and in 2Jn 1:13: ‘greet’ may be reserved for the verb used Act 15:23; Act 23:26; Jas 1:1; comp. 2Jn 1:10-11 (χαίρειν). The former is much the more common word in N.T. to express salutation. For other instances of capricious changes of rendering in the same passage in A.V. comp. 1Jn 2:24; 1Jn 3:24; 1Jn 5:10; 1Jn 5:15; Joh 3:31.

κατʼ ὄνομα. The phrase occurs in N.T. in only one other passage (Joh 10:3); ‘He calleth His own sheep by name.’ The salutation is not to be given in a general way, but to each individual separately—ὀνομαστί. S. John as shepherd of the Churches of Asia would imitate the Good Shepherd and know all his sheep by name.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14. ἐλπίζω… ἰδεῖν] Cf. 2Jn 1:12, ἐλπίζω γενέσθαι πρὸς ὑμᾶς.

The εὐθέως may possibly suggest that the intended journey is nearer than when 2 John was written. The action of Diotrephes, and perhaps of others in other places, may have brought matters to a crisis.

στόμα πρὸς στόμα] Cf. 2Jn 1:12 (notes).εἰρήνη σοι] The Christian wish (cf. Joh 14:27) takes the place of the usual ἔρρωσο, or ἐρρῶσθαί σε εὔχομαι of ordinary correspondence.

ἀσπάζονται] In the private letter the private greetings are given instead of the general greeting of the members of the Church in the more formal Epistle (2Jn 1:13).

σε ιδειν A B C 5. 31. 73. d vg.] ιδειν σε א K L P al. pler. cat. cop. Thphyl. Oec.: uenire ad te sah. | λαλησομεν] λαλησωμενK 22. 26. 33. 41. 99 Thphyl.: λαλησαιH 103, 162 (25) I a 70, 200f (505): loqui tibi arm.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Face to face. See on 2 John 12.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.