The Meaning of 2 John 1:1 Explained

2 John 1:1

KJV: The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth;

YLT: The Elder to the choice Kyria, and to her children, whom I love in truth, and not I only, but also all those having known the truth,

Darby: The elder to the elect lady and her children, whom I love in truth, and not I only but also all who have known the truth,

ASV: The elder unto the elect lady and her children, whom I love in truth; and not I only, but also all they that know the truth;

KJV Reverse Interlinear

The elder  unto the elect  lady  and  her  children,  whom  I  love  in  the truth;  and  not  I  only,  but  also  all  they that have known  the truth; 

What does 2 John 1:1 Mean?

Context Summary

2 John 1:1-13 - Walking In Truth
This exquisite letter, a model of old-world correspondence, was probably written when the Apostle was the guest of the nephews of the lady addressed. The Epistle revolves around the two words, love and truth, which were the poles of his life. When Christ is in us, not only are we true in judgment and speech, but we recognize truth wherever it is to be found. No horizon bounds the vision of the true and truth-loving soul. Be true and loving, and you will have a rich heritage of grace, mercy, and peace. Love is best shown by obedience. 2 John 1:8 shows a pastor's anxiety. Don't go on without Christ or you will lose God, 2 John 1:9. Remember that love can be stern, 2 John 1:10.
The letter reveals the strength, purity, and love of the primitive Church. Let us put into our letters thoughts which will make them worth receiving and keeping. [source]

Chapter Summary: 2 John 1

1  He exhorts a certain honorable matron, with her children, to persevere in Christian love and belief,
8  lest they lose the reward of their former profession;
10  and to have nothing to do with those seducers that bring not the true doctrine of Christ Jesus

Greek Commentary for 2 John 1:1

And her children [και τοις τεκνοις αυτης]
As with εκλεκτη κυρια — eklektē kuria so here τεκνα — tekna may be understood either literally as in 1 Timothy 3:4, or spiritually, as in Galatians 4:19, Galatians 4:25; 1 Timothy 1:2. For the spiritual sense in τεκνια — teknia see 1 John 2:1, 1 John 2:12. [source]
Whom [ους]
Masculine accusative plural, though τεκνοις — teknois is neuter plural (dative), construction according to sense, not according to grammatical gender, “embracing the mother and the children of both sexes” (Vincent). See thus ους — hous in Galatians 4:19.I (Εγω — Egō). Though ο πρεσβυτερος — ho presbuteros is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of αγαπω — agapō with the addition of εν αλητειαι — en alētheiāi (in truth, in the highest sphere, as in John 17:19; 3 John 1:1) and ουκ εγω μονος — ouk egō monos (not I only, “not I alone”). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans 16:4).That know Perfect active articular participle of γινωσκω — ginōskō “those that have come to know and still know.” [source]
I [Εγω]
Though ο πρεσβυτερος — ho presbuteros is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of αγαπω — agapō with the addition of εν αλητειαι — en alētheiāi (in truth, in the highest sphere, as in John 17:19; 3 John 1:1) and ουκ εγω μονος — ouk egō monos (not I only, “not I alone”). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans 16:4). [source]
That know [οι εγνωκοτες]
Perfect active articular participle of γινωσκω — ginōskō “those that have come to know and still know.” [source]
The elder [ὁ πρεσβύτερος]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
Unto the elect lady [ἐκλεκτῇ κυρίᾳ]
An expression which baffles all the commentators. It is supposed by some that the title describes a person, by others, a society. The views of the former class as to the person designated, are (1.) That the letter was addressed to a certain Babylonian named Electa. (2.) To a person named Kyria. (3.) To Electa Kyria, a compound proper name. Those who regard the phrase as describing a society, divide on the question whether a particular Christian society or the whole Church is intended. It is impossible to settle the question satisfactorily. [source]
Children [τέκνοις]
May be taken either in a literal or in a spiritual sense. For the later, see 1Timothy href="/desk/?q=1ti+2:1-15&sr=1">1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ . If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal. [source]
Whom [οὓς]
Comprehensive, embracing the mother and the children of both sexes. [source]
I love [ἀγαπῶ]
See on John 5:20. [source]
In the truth [ἐν ἀληθείᾳ]
Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See John 17:17. In truth is equivalent to truly, really. Compare Colossians 1:6; John 17:19. [source]
That have known [οἱ ἐγνωκότες]
Either have come to know, or as Rev., know. The perfect tense of γινώσκω , to learn to know, is rendered as a present: I have learned to know, therefore I know. See on 1 John 2:3. [source]

Reverse Greek Commentary Search for 2 John 1:1

Romans 12:13 Distributing [κοινωνοῦντες]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
2 Corinthians 3:3 Ink [μέλανι]
From μέλας blackOnly here, 2 John 1:12(see note), and 3 John 1:13. [source]
2 Corinthians 3:3 Not with ink [ου μελανι]
Instrumental case of μελας — melas black. Plato uses το μελαν — to melan for ink as here. See also 2 John 1:12; 3 John 1:13. Of stone (λιτιναις — lithinais). Composed of stone (λιτος — lithos and ending ινος — ̇inos). Of flesh “Fleshen” as in 1 Corinthians 3:1; Romans 7:14. [source]
Galatians 6:6 Communicate [κοινωνείτω]
Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philemon 4:15): of moral or spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13). [source]
1 Timothy 5:22 Be partakers of other men‘s sins [κοινωνει αμαρτιαις αλλοτριαις]
Present active imperative of κοινωνεω — Koinéōneō (from κοινωνος — Koinéōnos partner) with μη — mē in prohibition with associative instrumental case as in 2 John 1:11; Romans 12:13. On αλλοτριος — allotrios (belonging to another) see note on Romans 14:4. Keep thyself pure (σεαυτον αγνον τηρει — seauton hagnon tērei). “Keep on keeping thyself pure.” Present active imperative of τηρεω — tēreō f0). [source]
2 Timothy 4:13 The books [βιβλία]
Βίβλος or, βιβλίον was the term most widely used by the Greeks for book or volume. The usual derivation is from βύβλος theEgyptian papyrus. Comp. Lat. liber “the inner bark of a tree,” also “ book.” Pliny (Nat. Hist. xiii. 11) says that the pith of the papyrus plant was cut in slices and laid in rows, over which other rows were laid crosswise, and the whole was massed by pressure. The name for the blank papyrus sheets was χάρτης (charta) paper. See on 2 John 1:12. Timothy is here requested to bring some papyrus documents which are distinguished from the vellum manuscripts. [source]
Hebrews 10:33 Whilst ye became companions [κοινωνοὶ γενηθέντες]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
James 1:1 Servant [δουλος]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου — kuriou Iēsou Christou). Here on a par with God (τεου — theou) and calls himself not αδελπος — adelphos (brother) of Jesus, but δουλος — doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος — kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους — Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος — Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις — tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 1:1 Which are of the Dispersion [ταις εν τηι διασποραι]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 1:1 Greeting [χαιρειν]
Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
1 Peter 5:13 The church []
The word is not in the Greek, but is supplied with the feminine definite article ἡ . There is, however, a difference of opinion as to the meaning of this feminine article. Some suppose a reference to Peter's own wife; others, to some prominent Christian woman in the church. Compare 2 John 1:1. The majority of interpreters, however, refer it to the church. [source]
1 Peter 5:13 She that is in Babylon, elect together with you [η εν αβυλωνι συνεκλεκτη]
Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about a.d. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether η συνεκλεκτη — hē suneklektē (found here alone), “the co-elect woman,” means Peter‘s wife (1 Corinthians 9:5) or the church in “Babylon.” The natural way to take it is for Peter‘s wife. Cf. εκλεκτηι κυριαι — eklektēi kuriāi in 2 John 1:1 (also verse 2 John 1:13). [source]
1 John 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

1 John 1:3 Fellowship [κοινωνίαν]
This word introduces us to one of the main thoughts of the Epistle. The true life in man, which comes through the acceptance of Jesus as the Son of God, consists in fellowship with God and with man. On the word, see on Acts 2:42; see on Luke 5:10. The verb κοινωνέω tocome into fellowship, to be made a partner, to be partaker of, occurs 1 Peter 4:13; 2 John 1:11; Hebrews 2:14, etc. The expression here, ( ἔχειν κοινωνίαν ) is stronger, since it expresses the enjoyment or realization of fellowship, as compared with the mere fact of fellowship. See on John 16:22. [source]
1 John 1:4 Full [πεπληρωμένη]
More correctly, fulfilled. Frequent in John. See John 3:29; John 7:8; John 8:38; John 15:11; 2 John 1:12; Revelation 6:11. “The peace of reconciliation, the blessed consciousness of sonship, the happy growth in holiness, the bright prospect of future completion and glory, - all these are but simple details of that which, in all its length and breadth is embraced by one word, Eternal Life, the real possession of which is the immediate source of our joy. We have joy, Christ's joy, because we are blessed, because we have life itself in Christ” (Düsterdieck, cit. by Alford). And Augustine: “For there is a joy which is not given to the ungodly, but to those who love Thee for thine own sake, whose joy Thou thyself art. And this is the happy life, to rejoice to Thee, of Thee; this is it and there is no other” (“Confessions,” x., 22). Alford is right in remarking that this verse gives an epistolary character to what follows, but it can hardly be said with him that it “fills the place of the χαίρειν greetinglit., rejoice, so common in the opening of Epistles.” [source]
1 John 1:2 That eternal life [τὴν ζωὴν τὴν αἰώνιον]
A particularly faulty translation, since it utterly fails to express the development of the idea of life, which is distinctly contemplated by the original. Render, as Rev., the life, the eternal life; or the life, even the eternal life. For a similar repetition of the article compare 1 John 2:8; 1 John 4:9; 2 John 1:11. This particular phrase occurs only here and John 2:25. John uses ζωὴ αἰώνιος eternallife, and ἡ αἰώνιος ζωη the eternal life, the former expressing the general conception of life eternal, and the latter eternal life as the special gift of Christ. Αἰώνιος eternaldescribes the life in its quality of not being measured by time, a larger idea than that of mere duration. [source]
2 John 1:12 Ink [μέλανος]
Lit., that which is black. The word occurs only once outside of John's Epistles (2 Corinthians 3:3), and only three times in all (2 John 1:12; 3 John 1:13). Ink was prepared of soot or of vegetable or mineral substances. Gum and vitriol were also used. Colored inks, red and gold, were also employed. [source]
2 John 1:1 Children [τέκνοις]
May be taken either in a literal or in a spiritual sense. For the later, see 1Timothy href="/desk/?q=1ti+2:1-15&sr=1">1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ . If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal. [source]
2 John 1:4 Greatly [λιαν]
Only here and 3 John 1:3 in John‘s writings.I have found (ευρηκα — heurēka). Perfect active indicative of ευρισκω — heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith).Certain of thy children No τινας — tinas as one would expect before εκ — ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας — peripatountas). Present active accusative supplementary participle agreeing with τινας — tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν — elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:4 Certain of thy children [εκ των τεκνων]
No τινας — tinas as one would expect before εκ — ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας — peripatountas). Present active accusative supplementary participle agreeing with τινας — tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν — elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:4 In truth [εν αλητειαι]
As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν — elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω — lambanō This very idiom (εντολην λαμβανω — entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]
2 John 1:5 Lady [κυρια]
Vocative case and in the same sense as in 2 John 1:1.As though I wrote (ως γραπων — hōs graphōn). Common idiom ως — hōs with the participle (present active) for the alleged reason.New As in 1 John 2:7., which see.We had (ειχαμεν — eichamen). Imperfect active (late α — ̇a form like ειχαν — eichan in Mark 8:7) of εχω — echō and note ειχετε — eichete with απ αρχης — ap' archēs in 1 John 2:7. Not literary plural, John identifying all Christians with himself in this blessing.That we love one another Either a final clause after ερωτω — erōtō as in John 17:15 or an object clause in apposition with εντολην — entolēn like 1 John 2:27; 1 John 3:23 and like 2 John 1:6. [source]
2 John 1:13 Of thine elect sister [της αδελπης σου της εκλεκτης]
Same word εκλεκτη — eklektē as in 2 John 1:1; Revelation 17:4. Apparently children of a deceased sister of the lady of 2 John 1:1 who lived in Ephesus and whom John knew as members of his church there. [source]
3 John 1:14 Face to face []
See on 2 John 1:12. [source]
3 John 1:1 The elder []
See on 2 John 1:1. [source]
3 John 1:1 The beloved [τωι αγαπητωι]
Four times in this short letter this verbal adjective is used of Gaius (here, 3 John 1:2, 3 John 1:5, 3 John 1:11). See 2 John 1:1 for the same phrase here, “whom I love in truth.” [source]
3 John 1:5 In whatsoever thou doest [ο εαν εργασηι]
Indefinite relative with modal εαν — ean (= αν — an) and the first aorist middle subjunctive of εργαζομαι — ergazomai See Colossians 3:23 for both ποιεω — poieō and εργαζομαι — ergazomai in the same sentence.And strangers withal (και τουτο χενους — kai touto xenous). “And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
3 John 1:5 And strangers withal [και τουτο χενους]
“And that too” (accusative of general reference as in 1 Corinthians 6:6; Philemon 1:28; Ephesians 2:8). This praise of hospitality (Romans 12:13; 1 Peter 4:9; 1 Timothy 3:2; 1 Timothy 5:10; Titus 1:8; Hebrews 13:2) shows that in 2 John 1:10 John has a peculiar case in mind. [source]
3 John 1:10 If I come [εαν ελτω]
Condition of third class with εαν — ean and second aorist active subjunctive of ερχομαι — erchomai He hopes to come (3 John 1:14), as he had said in 2 John 1:12 (one argument for identifying 2 John with the letter in 3 John 1:9). [source]
3 John 1:13 I am unwilling to write [ου τελω γραπειν]
“I do not wish to go on writing them.”With ink and pen (δια μελανος και καλαμου — dia melanos kai kalamou), “by means of (δια — dia) black (ink) and reed (used as pen).” See 2 John 1:12 for μελανος — melanos and Matthew 11:7 for καλαμος — kalamos used for papyrus and parchment, as γραπειον — grapheion (a sharp stilus) for wax tablets. [source]
3 John 1:13 With ink and pen [δια μελανος και καλαμου]
(δια μελανος και καλαμου — dia melanos kai kalamou), “by means of (δια — dia) black (ink) and reed (used as pen).” See 2 John 1:12 for μελανος — melanos and Matthew 11:7 for καλαμος — kalamos used for papyrus and parchment, as γραπειον — grapheion (a sharp stilus) for wax tablets. [source]
3 John 1:14 I hope [ελπιζω]
Literary plural really singular like ελπιζω — elpizō to face As in 2 John 1:12. [source]

What do the individual words in 2 John 1:1 mean?

The elder To [the] elect lady and the children of her whom I love in truth not only but also all those having known the truth
πρεσβύτερος Ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς οὓς ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ οὐκ μόνος ἀλλὰ καὶ πάντες οἱ ἐγνωκότες τὴν ἀλήθειαν

πρεσβύτερος  elder 
Parse: Adjective, Nominative Masculine Singular
Root: πρεσβύτερος  
Sense: elder, of age,.
Ἐκλεκτῇ  To  [the]  elect 
Parse: Adjective, Dative Feminine Singular
Root: ἐκλεκτός  
Sense: picked out, chosen.
κυρίᾳ  lady 
Parse: Noun, Dative Feminine Singular
Root: κυρία  
Sense: a Christian woman to whom the second Epistle of John is addressed.
τέκνοις  children 
Parse: Noun, Dative Neuter Plural
Root: τέκνον  
Sense: offspring, children.
αὐτῆς  of  her 
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
οὓς  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
ἀγαπῶ  love 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ἀγαπάω  
Sense: of persons.
ἀληθείᾳ  truth 
Parse: Noun, Dative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
μόνος  only 
Parse: Adjective, Nominative Masculine Singular
Root: μόνος  
Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἐγνωκότες  having  known 
Parse: Verb, Perfect Participle Active, Nominative Masculine Plural
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
ἀλήθειαν  truth 
Parse: Noun, Accusative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.