2 John 1

The Function of ἐγώ in the Salutation of 2 John 1: An Exegetical Study

This exegetical study of The Function of ἐγώ in the Salutation of 2 John 1: An Exegetical Study is based on a b-greek discussion from January 8th, 2014. The initial inquiry posed a question regarding the precise function of the Greek pronoun ἐγώ (egō) in 2 John 1, particularly in its first occurrence within the phrase “οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ” (hous egō agapō en alētheia). The question further probed whether this initial usage implies a contrast with an unnamed party who might not share the elder’s love for the “elect lady” and her children in truth.

The main exegetical issue centers on the rhetorical and grammatical implications of the repeated first-person singular pronoun ἐγώ within the salutation of 2 John 1. The initial emphatic placement of ἐγώ before the verb ἀγαπῶ (agapō) warrants close examination, as does its subsequent appearance in the construction “οὐκ ἐγώ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν” (ouk egō monos alla kai pantes hoi egnōkotes tēn alētheian). Understanding the elder’s self-presentation and the nature of the collective affirmation is crucial for discerning the letter’s opening tone and its subsequent polemical argument, which, as suggested, prepares an antithesis between those who know and uphold the truth and those “deceivers” (πλάνοι, planoi) mentioned later in verse 7, who have departed from the community.

Greek text (Nestle 1904)

Ὁ πρεσβύτερος ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς, οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ, καὶ οὐκ ἐγὼ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν.

Key differences with SBLGNT (2010):
• The SBLGNT (2010) text for 2 John 1 is identical to the Nestle 1904 text, demonstrating a high degree of textual stability for this verse.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The textual tradition for 2 John 1 is remarkably stable. The NA28 text, like Nestle 1904 and SBLGNT 2010, presents no significant variants for this verse, underscoring its consistent transmission across major manuscript traditions.

Lexically, several terms are pivotal for understanding the salutation:

• πρεσβύτερος (presbyteros): BDAG, p. 861, defines this as “an older person, elder,” often referring to “an official of the church, elder.” Here, it likely functions as a title of authority and respect for the sender of the letter.
• ἐκλεκτῇ κυρίᾳ (eklektē kyria): BDAG, p. 308, for ἐκλεκτός (eklektos) as “chosen, elect,” and BDAG, p. 576, for κυρία (kyria) as “lady, mistress.” The phrase is often interpreted as either a literal Christian woman and her children or, metaphorically, as a designation for a local church community and its members. The metaphorical reading gains strength from the broader Johannine context and the subsequent collective affirmation.
• ἐγώ (egō): BDAG, p. 272, the first person singular pronoun, used here with emphatic force due to its placement. While the primary function is identification, its strategic position often signals emphasis or contrast.
• ἀγαπῶ (agapō): BDAG, p. 5, “to love.” In the Johannine corpus, ἀγαπάω (agapaō) is a central theological concept, denoting selfless, divine love. Here, it describes the elder’s affection for the recipients, which is shared by others.
• ἀληθείᾳ (alētheia): BDAG, p. 43, “truth.” This term is fundamental to Johannine theology, signifying divine reality, integrity, and the very essence of Christ. The phrase “ἐν ἀληθείᾳ” (en alētheia) can mean “truly” or “in the sphere of truth,” indicating that the love is genuine and consistent with divine truth. KITTEL, G. (ed.), *Theological Dictionary of the New Testament*, vol. 1, pp. 232-251, dedicates an extensive entry to ἀλήθεια, highlighting its theological depth as divine revelation, steadfastness, and the antithesis to falsehood, a theme highly relevant in 2 John’s context of combating deception.

Translation Variants

The rhetorical force of ἐγώ in 2 John 1 is amplified by its initial pre-verbal placement, “οὓς ἐγὼ ἀγαπῶ.” This construction typically denotes emphasis on the pronoun, highlighting the sender’s personal involvement or distinct perspective. Stephen Carlson’s initial question regarding an implied contrast is pertinent; the elder’s personal affirmation of love may serve to distinguish his particular commitment or the authenticity of his love from others, or merely to underscore the genuineness of his greeting. The subsequent clause clarifies this by extending the love to “all who know the truth,” indicating that the elder’s love is not exclusive but rather representative of a broader, orthodox community.

The second occurrence of ἐγώ within the phrase “οὐκ ἐγώ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν” (not I alone but also all who know the truth) explicitly sets up an antithesis. Here, the emphasis on ἐγώ contrasts the elder as an individual with the collective body of believers. This grammatical structure, a common rhetorical device, serves to broaden the elder’s personal endorsement into a communal affirmation. It suggests a unity of belief and affection among “those who know the truth,” contrasting them with a divergent group. As discussed, this prepares the reader for the subsequent polemic against “deceivers” (v. 7) who do not walk in the truth, mirroring the schismatic context often discussed in relation to the Johannine epistles (cf. 1 John 2:19). The love “in truth” (ἐν ἀληθείᾳ) therefore becomes a crucial marker of orthodox community and shared conviction, distinguishing it from the “liars who hate their brothers” (1 John 2:4, 4:20).

Conclusions and Translation Suggestions

The strategic use of ἐγώ in 2 John 1 serves both to personalize the elder’s greeting and to establish a communal front based on adherence to “the truth.” The initial emphasis on the elder’s personal love sets a tone of genuine affection, which is then immediately contextualized as a shared characteristic of the orthodox community, implicitly distinguishing it from those who do not adhere to the same truth. The rhetorical strategy thus establishes solidarity and lays the groundwork for the letter’s pastoral and polemical intentions.

1. The elder to the elect lady and her children, whom I myself love in truth—and not only I, but also all who have come to know the truth.
   This translation emphasizes the elder’s personal declaration of love, highlighting his individual commitment before expanding it to the wider community.
2. The elder to the chosen lady and her children, whom it is I who love in truth, and not I alone, but also all who have known the truth.
   This rendering attempts to capture the emphatic nature of the Greek ἐγώ more directly, drawing attention to the elder’s specific role while also accentuating the collective endorsement.
3. From the elder to the elect lady and her children, whom I truly love; and not only I, but also all others who recognize the truth.
   This translation prioritizes the quality of the love (“truly love”) and the shared understanding among the faithful (“recognize the truth”), while still conveying the elder’s individual and then collective endorsement.