رسالة يوحنا الثالثة

The end of 2 John, continuing on to 3 John, along with the beginning of Jude in Codex Sinaiticus (AD 350ح. AD 350)

رسالة يوحنا الثالثة هي إحدى أحد أسفار العهد الجديد التي تصنف ضمن رسائل الكاثوليكون وهي بحسب التقليد المسيحي منسوبة إلى يوحنا أحد رسل المسيح الإثنا عشر على الرغم من اسمه لم يذكر فيها ، يصف الكاتب نفسه بالشيخ و هو يبعث برسالته لـ "غايس الحبيب" و غايس هو اللفظ اليوناني للاسم اللاتيني غايوس ومعناه الفرحان.

Early church literature contains no mention of the epistle, with the first reference to it appearing in the middle of the third century AD. This lack of documentation, though likely due to the extreme brevity of the epistle, caused early church writers to doubt its authenticity until the early 5th century, when it was accepted into the canon along with the other two epistles of John. The language of 3 John echoes that of the Gospel of John, which is conventionally dated to around AD 90, so the epistle was likely written near the end of the first century. Others contest this view, such as the scholar John A. T. Robinson, who dates 3 John to AD 60–65ح. AD 60–65. The location of writing is unknown, but tradition places it in Ephesus. The epistle is found in many of the oldest New Testament manuscripts, and its text is free of major discrepancies or textual variants.

الترجمة اليابانية لـ 3 يوحنا (1904)

 شخصية غايس

ورد اسم "غايس" كاسم لرجال مختلفين في مواقع عدة من العهد الجديد ولم يحدد شرَّاح الكتاب المقدس أيُّ واحد من هؤلاء هو غايس المذكور في الرسالة أو إذما كن ليس بأحدهم أيضا ، ففي الرسالة إلى روما ( 16 : 23 ) يذكر اسم غايس الذي من كورنثوس ويوصف بمضيف الكنيسة كلها ، وفي الرسالة الأولى للكورنثيين ( 1 : 14 ) يتحدث بولس عن أنه عمَّد في كورنثوس كريسبس و غايس ، وفي سفر أعمال الرسل ( 19 : 23 – 29 ) نقرأ أنه عندما كان بولس يبشر في أفسس أغتاظ منه صاغة الأوثان فأثاروا شغب في المدينة خُطف فيه غايوس و أرسترخس المقدونيين، ومرة أخرى في سفر أعمال الرسل ( 20 : 4 ) نجد بأن مجموعة من الرجال رافقت بولس في رحلته إلى آسيا الصغرى وكان بينهم غايوس الدربي .

 مضمون الرسالة

There is no doctrine laid out in 3 John, which is strictly a personal letter, but the overall theme is the importance of hospitality, especially when it comes to men who were working to spread the gospel. Third John is the shortest book of the Bible by word count, though 2 John has fewer verses. 3 John has 15 verses in the critical SBL Greek New Testament text, or 14 in the Textus Receptus.

It is the only New Testament book which does not contain the names "Jesus" or "Christ". The original Greek uses the term Ὀνόματος (Onomatos, verse 7) generally translated "Name" and referring specifically to the "Name of Jesus", but the text does not say "Jesus" or "Christ".

• تحية غايس الحبيب بفرح ( 1 – 4 )
• مديخ غايس العامل بالحق ( 5 – 8 )
• توبيخ الخادم الخبيث ديوتريفس لأنه يطرد المؤمنين من الكنيسة ( 9 – 11 )
• الشهادة بالخير لديمتريوس – أحد أبناء الكنيسة - ( 12 – 13 )

 التأليف

المقالة الرئيسية: Authorship of the Johannine works

3 John was almost certainly written by the same author who wrote 2 John, and likely 1 John as well. This individual may have been John the Evangelist himself or someone else, perhaps John the Presbyter, though according to scholar C. H. Dodd, "If we attempt to ... identify the anonymous author of these epistles with some known individual, we have little but surmise to go on."

There are many similarities between 2 and 3 John. Both follow the format of other personal letters of the era; in both the author self-identifies as "the Presbyter", a term which literally means "the elder"; and both deal with themes of hospitality and conflict within the church. They are also extremely similar in length, probably because they were both written to fit on one papyrus sheet.

3 John is also linguistically similar to both 2 John and other Johannine works. Of 99 different words used, 21 are unimportant words like "and" or "the", leaving 78 significant words. 23 of these do not appear in 1 John or the Gospel of John, of which four are unique to 3 John, one is common to 2 and 3 John, and two are found in both 2 and 3 John as well as in other New Testament writings. Approximately 30% of the significant words in 3 John do not appear in 1 John or the Gospel, compared to 20% for 2 John. These considerations indicate a close affinity between 2 and 3 John, though 2 John is more strongly connected with 1 John than it is with 3 John. A minority of scholars, however, argue against common authorship of 2 and 3 John, and Rudolf Bultmann held that 2 John was a forgery based on 3 John.

If 3 John was written by John the Apostle, however, it is strange that Diotrephes would oppose him since the apostles were highly respected in the early church. One possible alternative view of the epistle's authorship arises from a fragment written by Papias of Hierapolis and quoted by Eusebius which mentions a man named "the Presbyter John". However, since nothing else is known of this individual it is not possible to positively identify him as the author of 3 John.

 Date and location of writing

All three letters of John were likely written within a few years of each other, and internal evidence indicates that they were written after the Gospel of John, placing them in the second half of the first century. This dating makes sense given their allusions and opposition to Gnostic and docetic teaching, which denied the full humanity of Jesus, and which was gaining ascendancy at the end of the first century.

Dodd argues for a date between 96 and 110 A.D., concluding from the absence of references to persecution in the letters that they were probably written after the harsh reign (AD 81–96) of the Roman emperor Domitian, whose persecution of Christians seems to have prompted the writing of the Book of Revelation. Dodd notes, however, that they could have been written in the pre-Domitian era, which is likely if the author was a personal disciple of Jesus. Marshall suggests a date of between the 60s and 90s. Rensberger suggests a dating of around 100, assuming that the Gospel of John was written in the 90s and the letters must have followed after. Brown argues for a date of between 100 and 110, with all three letters composed in close time proximity. A date past 110–115 is unlikely, as parts of 1 John and 2 John are quoted by Polycarp and Papias.

The letters do not indicate the location of authorship, but since the earliest quotations of them (in the writings of Polycarp, Papias, and Irenaeus) come from the province of Asia Minor, it is likely that the epistles were also written in Asia. Church tradition typically places them in the city of Ephesus.

 المخطوطات

3 John is preserved in many of the old manuscripts of the New Testament. Of the Greek great uncial codices, codices Sinaiticus, Alexandrinus, and Vaticanus contain all three Johannine epistles, while Codex Ephraemi Rescriptus contains 3 John 3–15 along with 1 John 1:1–4. Codex Bezae, while missing most of the Catholic epistles, contains 3 John 11–15 in Latin translation. In languages other than Greek, the Vulgate and the Sahidic, Armenian, Philoxenian Syriac, and Ethiopian versions contain all three epistles. Between the different copies there are no major difficulties or differences, meaning that there is very little doubt over determining the original text.

 Canonical history

المقالة الرئيسية: Development of the Christian biblical canon, Christian biblical canons, and Biblical canon

There are some doubtful similarities between passages in the Johannine epistles and the writings of Polycarp and Papias, but the earliest definitive references to the epistles come from the late second century. Irenaeus in Adversus Haereses 3.16.8 (written 180ح. 180), quotes 2 John 7 and 8, and in the next sentence 1 John 4:1, 2, but does not distinguish between 1 and 2 John; he does not quote from 3 John. The Muratorian Canon seems to refer to two letters of John only, though it is possible to interpret it as referring to three. 1 John is extensively cited by Tertullian, who died in 215, and Clement of Alexandria, in addition to quoting 1 John, wrote a commentary on 2 John in his Adumbrationes. All three Johannine epistles were recognized by the 39th festal letter of Athanasius, the Synod of Hippo and the Council of Carthage (397). Additionally Didymus the Blind wrote a commentary on all three epistles, showing that by the early 5th century they were being considered as a single unit.

The first reference to 3 John is in the middle of the third century; Eusebius says that Origen knew of both 2 and 3 John, however Origen is reported as saying "all do not consider them genuine". Similarly, Pope Dionysius of Alexandria, Origen's pupil, was aware of a "reputed Second or Third Epistle of John". Also around this time 3 John is thought to have been known in North Africa as it was referred to in the Sententiae Episcoporum produced by the Seventh Council of Carthage. There was doubt about the authority of 3 John, however, with Eusebius listing it and 2 John as "disputed books" despite describing them as "well-known and acknowledged by most". Although Eusebius believed the Apostle wrote the Gospel and the epistles, it is likely that doubt about the fidelity of the author of 2 and 3 John was a factor in causing them to be disputed. By the end of the fourth century the Presbyter (author of 2 and 3 John) was thought to be a different person than the Apostle John. This opinion, although reported by Jerome, was not held by all, as Jerome himself attributed the epistles to John the Apostle.

 مواضيع ذات صلة

• يوحنا بن زبدي
• رسالة يوحنا الأولى
• رسالة يوحنا الثانية
• رسائل الكاثوليكون
• Textual variants in the Third Epistle of John

 ببليوجرافيا

• Brooke, A. E. (1912). A Critical and Exegetical Commentary on the Johannine Epistles. International Critical Commentary. New York: C. Scribner's Sons. OCLC 355394.
• Brown, R. E. (1982). The Epistles of John. Anchor Bible, 30. Garden City, New York: Doubleday. ISBN 9780385056861.
• Dodd, C. H. (1946). The Johannine Epistles. London: Hodder and Stoughton Limited. OCLC 384916.
• Marshall I. H. (1978). The Epistles of John. The New International Commetry on the New Testament. William B. Eerdmans. ISBN 9780802825186. OCLC 3609574.
• Painter, John (2002). Daniel J. Harrington (ed.). 1, 2, and 3 John. Collegeville, Minnesota: Liturical Press. ISBN 0814658121.
• Plummer, A. (1890). The Epistles of St. John. Cambridge University Press.
• Rensberger, D. (1997). 1 John, 2 John, 3 John. Abingdon New Testament Commentaries. Abingdon Press, Nashville. ISBN 9780687057221.
• Robinson, J. A. T. (1976). Redating the New Testament. Wipf & Stock Publishers. ISBN 1-57910-527-0. Archived from the original on 2007-11-20.{{cite book}}: CS1 maint: bot: original URL status unknown (link)
• Schnackenburg, Rudolf (1992). The Jonannine Epistles. Translated by Reginald and Ilse Fuller. New York: Crossroads.
• Stott, J. R. W. (1964). The Epistles of John. Grand Rapids, Michigan: Eerdmans. OCLC 814439581.

 وصلات خارجية

Online translations

• Read 3 John at Bible Gateway (various versions)
• Kirby, Peter. "3 John." Early Christian Writings. 2006: 3 John: text, on-line and print resources
• قالب:Librivox book Various versions
• Easton's Bible Dictionary, 1897

Commentaries

• The Third Epistle of the Apostle John: Exegesis and Commentary by Luke C. Werre
• The Third General Epistle of John from Kretzmann's Popular Commentary of the Bible

Other

• The Letters of John by Colin Kruse (Preview at Google Book Search)
• Johannine bibliography

رسالة يوحنا الثالثة General Epistle
سبقه Second John	العهد الجديد Books of the Bible	تبعه Jude