3 John 1:8

For ἀπολαμβάνειν ([964][965]) read ὑπολαμβάνειν ([966][967][968][969]1). For ἀληθείᾳ ([970][971][972]) [973]1[974] have ἐκκλησίᾳ.

[964] 9th century. All three Epistles.
[965] 9th century. All three Epistles.
[966] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[967] 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.
[968] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[969] 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.

[970] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[971] 4th century. Brought to Rome about 1460. It is entered in the earliest catalogue of the Vatican Library, 1475. All three Epistles.
[972] 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.

[973] 4th century. Discovered by Tischendorf in 1859 at the monastery of S. Catherine on Mount Sinai, and now at Petersburg. All three Epistles.
[974] 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.

8. ἡμεῖς οὖν. ‘We’ is in emphatic contrast to the heathen just mentioned. The Apostle softens the injunction by including himself; comp. 1 John 2:1.

ὀφείλομεν ὑπολ. τ. τ. Ought to support such, to undertake for them: the verb (ὑπολαμβάνειν not ἀπολαμβάνειν) occurs elsewhere in N.T. only in S. Luke’s writings, and there with a very different meaning. Comp. Xen. Anab. I. i. 7. There is perhaps a play upon words between the missionaries taking nothing from the Gentiles, and Christians being therefore bound to undertake for them.

ἵνα συνεργοὶ γινώμεθα. That we may become fellow-workers with. ‘Fellow-workers’ rather than ‘fellow-helpers’ on account of 3 John 1:5; see also on 2 John 1:11. Cognate words are used in the Greek, and this may as well be preserved in the English. ‘Fellow-workers’ with what? Probably not with the truth, as both A.V. and R.V. lead us to suppose; but with the missionary brethren. In N.T. persons are invariably said to be ‘fellow-workers of’ (Romans 16:3; Romans 16:9; Romans 16:21; 1 Corinthians 3:9; 2 Corinthians 1:24; Philippians 2:25; Philippians 4:3; [1 Thessalonians 3:2;] Philemon 1:24), never ‘fellow-workers to’ or ‘fellow-workers with’; those with whom the fellow-worker works are put in the genitive, not in the dative. The dative here is the dativus commodi, and the meaning is, that we may become their fellow-workers for the truth. Sometimes instead of the dative we have the accusative with a preposition (Colossians 4:11; Comp. 2 Corinthians 8:23). In classical Greek those with whom the συνεργός works are more commonly in the dative than in the genitive.