Revised New Testament: American Corrections - 3 John

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3 John
The American Committee would blot out marg. to 4 and in 8 give “for” (like the Authorized Version “to") rather than “with” as in the Revised Version. On both a word may be said in each place.
In 1 (and 3) the exclusion of the article is exact and not without its importance in this as in the previous Epistle, character, and not objectiveness, being intended. Compare this with the end of 4 where in “the” truth is right, though the article is omitted by א Ccorr K L P. There is no loving or walking in truth, if we have not “the” truth to walk in. In 2 the poetic sense of περὶ π.is quite untenable here, though adopted by Beza and in. the Geneva Bible before the Authorized Version. It is contrary to all sound doctrine that John prayed “in primis” or “above all things” for Caius' prosperity. As to, about, or in all things he prays that he may prosper and be in health, even as his soul prospers—this last the hinge on which he could pray that he might fare well in circumstances and bodily health. To make either or both his especial prayer is not unscriptural only but unreasonable, and below a Jew if not a heathen. Is it not startling that so flagrant a fault should have got in, and since the Reformation too? Certainly Wiclif is loose ("of all things I make preier that thou enter and fare wilfulli?” &c.), as he overlooked apparently the first “prospere” of the Vulgate, to speak of no other flaw. Tyndale, though right in his version of π. π., strangely deals withὑγ as “faredest well” which would answer better to εὐοδ., and so the Rhemish. Erasmus, though right where Beza led the way in error, extinguished all the touching grace of the verse by his impersonal vagueness, de omnibus opto, ut prospere agant et recte valeant, sicut” &c. Had our Transatlantic friends nothing to say of the marg. to 3? To take it as present was in no way due to the participles following the verse; and less, if possible, to the purposely general statement in 4. In 4 the marg. seems extravagantly wrong, even though B 7.35. Vulg. in its best copies (save Tol. &c.) Memph. favor it. Wiclif ("I have not more grace of these things than that” &c.) and the Rhemish ("Greater thanks have I not of them than that” &c). help to expose its hopeless unsoundness: The error for a scribe was easy, but hard for a sober and intelligent believer. Some have a morbid partiality for a singular variation; but none as yet had the hardihood to adopt it save the learned editors of Cambridge in their recent work. Is not the rendering of the Revised Version in 5 likely to support Lachmann's reading ἐργάζη rather than the unquestionable ἐργάση, not to speak of failing to distinguish ἐργ. and ποι.? Otherwise there is good service rendered in most that follows, where the Authorized Version has serious mistakes or shortcomings. In 6 let me say that, though we cannot well express the anarthrous ἐν. ἐκκλ. as here meant, Winer has no better reason than elsewhere to account for the omission by any peculiar property in the word—or any license in its usage. Such explanations spring from mere defect of analysis. Nor is the sense before “a” church, as translates Mr. T. S. Green; though grammatically possible, the sense is unsuitable. The absence of the article is to express character; they witnessed of Caius's love before (the) assembly, not man nor yet God only, but ecclesiastically as such. Compare Acts ix. 15; xix. 19; xxviii. 35; Rom. 12:1717Recompense to no man evil for evil. Provide things honest in the sight of all men. (Romans 12:17); 2 Cor. 8:2121Providing for honest things, not only in the sight of the Lord, but also in the sight of men. (2 Corinthians 8:21); 1 Tim. 5:20; 6:1220Them that sin rebuke before all, that others also may fear. (1 Timothy 5:20)
12Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. (1 Timothy 6:12). It is rigidly accurate, though English does not appear capable of well expressing the nice shade. In 7 one might say “for on behalf of the Name, they went forth,” rather than “because that for the sake of” &c. ὑπὲρ τ. ὀν. here hardly imports the same as διὰ τ[ο ὄν. αὐτοοῦ in 1 John 2:1212I write unto you, little children, because your sins are forgiven you for his name's sake. (1 John 2:12). “Welcome” in 8 is a reading differing from the Received Text and should be noted. The word means to “take up” or “sustain” and should be distinguished from “receive” in 9, 10, the first use of which seems not recognizing the apostle's authority in what he wrote, or rejecting him virtually, the second not admitting, to fellowship rather than hospitality, the visiting brethren, but casting out of the church those who would do so. “For” was Dean Al-ford's notion; but “with” as in the Revised Version and others seems more forcible. In 9 there is a short but weighty omission in the common text in which the Revisers reinstate τι “somewhat” on the strong authority of à A B C 7.68. Sah. Memph. & Arm. à corr with more than ten cursives &e. join K L P and most cursives in omitting the indef-pronoun, but the former add, ἄν which gives to the verb the force of “I should have written to” &c. And this appears to be the ground of the Vulgate's extraordinary “forsitan,” the “peradventure” of Wiclif, and the “perhaps” of the Rhemish; which any Christians should are felt and known to be out of harmony with divine truth, and simply impossible: I mean, not the reading ἄν, but the Latin rendering followed by its English reproducers. It would seem from the context in 10, that the subject, matter communicated was the apostle's commendation of the evangelizing brethren, dear to him, but offensive in the eyes of Diotrephes. He stood on assumed authority and resisted the apostle, the highest authority then on earth, who stood for the truth and loved those who walked in it and preached it on behalf of Christ's name.