He who greets him, or ‘he who speaks thus (to him),’ or ‘he who makes such a gesture (with him).’

Shares his wicked work, or ‘is an accomplice to (or joins him in) his evil deeds,’ ‘gets mixed up in his doing not good,’ ‘does evil as he is doing (evil),’ ‘his sin is the same.’

Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The Second Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

In verse 1a the writer refers to himself and to the addressees in the third person, but in verse 1bc he shifts to the first and second person. This was normal in the Greek but may be unacceptable in the receptor language, especially so when a verb is added in verse 1a. In such a case verse 1a can best be rendered in the first and second person; for example, ‘I, (who am) the elder, am writing to you (singular), the elect lady, and to your children.’

The elder: for this term see the Introduction to this Letter, page 156. The article shows that the person was well known to the readers. The Greek term (literally “the older-one”) has the form of a comparative, but in this context it does not have this meaning.

Though it is not clear exactly what meaning the term had, “the elder” appears to have been a man of dignity and authority. Often a receptor language term for ‘old man,’ ‘old one’ has an extended meaning that is appropriate here. Where that is not the case one can better use a term for “leader” or “prominent man” such as ‘big-man,’ or ‘the one taking precedence.’

The elect lady: the Greek has no article. This is often the case in formulas and set phrases; see for example 1 Peter 1.1, where the set phrases “the apostle of Jesus Christ” and “the exiles of the dispersion” also lack the article in the Greek. The Greek words used here have been interpreted by some as proper names (“Eklekte” and “Kuria”), but this is highly improbable.

The phrase is best taken figuratively as a kind of personification of a Christian congregation, just as in Isaiah 54 Zion is compared to a woman. Some translators shift to a nonfigurative rendering; for example, ‘I greet the congregation (literally the family of Jesus Christ) as God’s chosen one (feminine) and her children’ (in one American Indian version). This is defensible, but as a rule it is safer to give a more literal rendering, together with an explanatory footnote.

Elect: the Greek word is derived from a verb meaning “to choose/select.” It refers to the fact that God has chosen the Christians from among mankind in order to give them salvation in Christ. It is advisable, as a rule, to render the term rather literally, where necessary making explicit the implied agent; for example, ‘chosen (by God),’ ‘whom God has chosen.’

The word “elect” was a common designation of the Christians. Phillips has therefore rendered “elect lady” as “Christian lady.” And in some contexts “elect” had the sense of “excellent” (just as the English adjective “choice” may indicate something of high quality). Both these renderings are defensible in this case, if the more literal meaning suggested in the preceding paragraph would result in an awkward phrase, or in a rendering that would be more expressive than is called for in this context.

The verb “to choose” refers to singling out some from among a greater number. Renderings used may have the literal meaning ‘to take having looked,’ ‘to take … pull,’ ‘to point to,’ ‘to separate,’ ‘to decide in favor of.’

Lady: the Greek term is used of the lady of a house, the mistress of a slave, and in the vocative has the same function as the English term “madam.” The word should be rendered by the term the receptor language employs when respectfully referring to, or addressing, a woman of a certain position or authority. Such a term may have the literal meaning of ‘(older-)sister,’ ‘matron,’ ‘mother,’ ‘honored mother.’ In one Indonesian language a somewhat literary designation of a lady of rank is ‘a knot-of-hair (glistening) like beads.’

In languages that use honorifics the translator who keeps to a literal rendering of “the elect lady” will have to choose the honorifics due to a lady of rank. These will belong to a formal and reverent category. The case may be different when he has decided to shift to a nonfigurative rendering of that phrase, making explicit that the reference is to a congregation. Then the level of language is that which is required when one is addressing a group of persons of various ranks, some of whom are in various degrees known to the speaker. This may imply the use of a polite but not too formal category.

Her children refers to the members of the congregation addressed. Here again it is preferable to give a rather literal rendering in the text, with an explanation in a footnote.

Whom I love: the Greek relative pronoun is in the masculine plural, although it refers to a noun in the feminine (“lady”) and one in the neuter (“children”). Usually it is better to render the clause as a coordinate sentence, replacing the relative pronoun with ‘them’ or ‘you’ (plural), in accordance with the pronouns chosen in verse 1a. For “to love” see comments on 1 John 2.10.

In the truth: the expression (in the Greek literally “in truth”) probably qualifies the preceding verb and means no more than “truly” or “really”; but compare comments on 1 John 3.18. The foundation of the statement “whom I love truly/really” is given in what follows, where “truth” is taken in richer and deeper meanings.

Not only I: having concentrated attention on himself and his love for the congregation in question, John now widens the circle of those who love it. The ellipsis may have to be filled out; for example, ‘not only I love them (or you),’ ‘I am not the only one who loves them (or you).’

All who know the truth, that is, all who are personally and intimately acquainted with the truth. This noun refers here to the divine truth, to God’s real being and truthfulness, revealed in Jesus Christ as love; compare comments on 1 John 1.8; 4.8, 16. Where the use of the abstract noun is unacceptable, one may shift to ‘the word/message about the true God,’ ‘the gospel.’

Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The Second Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

I have much to write to you: as in 1 John 1.4 the verb “to write” refers to the fact rather than to the manner of communication; hence, for example, “I have much to tell you” (Good News Translation, similarly in several other versions). Such a rendering has the advantage of avoiding the suggestion that John wanted to write but not to use paper and ink, a contrast that is certainly not intended.

I would rather not use paper and ink, or ‘I do not want to do so by means of (or using) paper and ink,’ ‘I prefer not to tell you those things on paper (and) with ink.’ I would is in the aorist, which in letters is often used with reference to the present, that is, to the time of writing.

Use paper and ink is in this context synonymous with write. The receptor language may prefer another synonym such as ‘to put on paper,’ ‘to write a letter (literally a paper)’; compare also New English Bible‘s “to put down in black and white.”

Paper referred originally to a sheet of papyrus. The name of any material commonly used in the receptor culture to write letters on may serve as a translation. Similarly in the case of ink (in the Greek literally “what-is-black”) for what one uses to write with.

I hope: in this context the verb has most of the basic semantic components mentioned in the note on 1 John 3.3. Its goal, however, is not one of God’s great promises but a common fact of daily life. Some of the renderings used here are ‘I want,’ ‘I will probably be able,’ ‘I think I will.’

To come to see: the Greek has a rather generic expression for movement towards a person. Specified in accordance with the context, this leads to terms meaning “to visit.”

Talk with you face to face (literally “mouth to mouth”) contrasts with write and use paper and ink. The prepositional phrase serves to emphasize that the talking will imply a personal meeting. Some equivalent expressions in other languages are ‘to speak to you with the living voice’ (Bible de Jérusalem), ‘converse with you eyes to eyes (or lips to lips).’

For So that our joy may be complete, compare comments on 1 John 1.4. In the present verse our may be interpreted as referring to the writer only, a form often occurring in letter writing. But the pronoun can also be taken as including both the writer and his readers. The latter interpretation is the more natural one here, after the reference to a personal meeting and talk of the writer with his readers.

Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The Second Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

This verse gives the reason why John loves the congregation he is addressing. It is because the truth has been revealed to him and to them. Where the clause is preferably rendered as a new sentence, one may say therefore ‘this love is (or I love you) because of the truth which….’

Because of the truth which abides in us can be rendered as ‘because the truth abides in us,’ or ‘because it (referring to ‘truth’ in verse 1c) abides in us,’ or ‘because the truth constantly is with us (or among us).’ For “to abide in” see comments on 2.14. The personal pronoun “us” has inclusive force in this and the next clause. It refers to John, his readers, and “all who know the truth.”

And will be with us for ever is in the Greek a new sentence, but translators usually do as Revised Standard Version, taking it with the preceding sentence. The clause serves to reinforce and emphasize abides in us; the truth is and remains in us, and it will never stop doing so.

With us: this preposition is virtually synonymous with the one in the preceding “in us” (as is shown by 1 John 4.16 and 17, “with you—in you”). For for ever see comments on “eternal” in 1 John 1.2.

Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The Second Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .

The children of your elect sister: this phrase refers to the members of a sister congregation, that is, the congregation from which John is writing (compare 2 John 1.1). Here again it will be safer to translate the text literally and give the explanation in a footnote.

Your elect sister may have to be restructured; for example, ‘your sister, the elect one,’ or ‘the elect lady, (who is) your sister.’ For elect see comments on 2 John 1.1; for problems when rendering “sister” compare comments on its masculine counterpart, “brother,” in 2.9.

Greet you: the Greek uses here its common verb for “to greet,” not the compound expression occurring in verses 10-11. In the receptor language, however, renderings of the two terms usually coincide.

Some receptor languages possess a specific formula of greeting to be used in letter writing; for example, ‘their inner-being makes mention of you.’ Compare also the English expressions “wish to be remembered to you” and “send you their greetings,” used here by Goodspeed and Good News Translation.

Quoted with permission from Haas, C., de Jonge, M. and Swellengrebel, J.L. A Handbook on The Second Letter of John. (UBS Handbook Series). New York: UBS, 1972. For this and other handbooks for translators see here .