3 John 1:14

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; 1 John 1:1 to 1 John 4:2; 3 John 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; 1 John 1:1 to 1 John 4:2; 3 John 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; 1 John 1:1 to 1 John 4:2; 3 John 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 2 John 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. Galatians 6:16; Ephesians 6:23; 1 Peter 5:14. It is an ordinary blessing, suitable either for salutation or farewell, with a Christian fulness of meaning. Comp. John 20:19; John 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’ (John 11:11); and ‘Julius treated Paul kindly, and gave him leave to go unto the friends and refresh himself’ (Acts 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 2 John 1:13 : ‘greet’ may be reserved for the verb used Acts 15:23; Acts 23:26; James 1:1; comp. 2 John 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. 1 John 2:24; 1 John 3:24; 1 John 5:10; 1 John 5:15; John 3:31.

κατʼ ὄνομα. The phrase occurs in N.T. in only one other passage (John 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.