The Meaning of 3 John 1:1 Explained

3 John 1:1

KJV: The elder unto the wellbeloved Gaius, whom I love in the truth.

YLT: The Elder to Gaius the beloved, whom I love in truth!

Darby: The elder to the beloved Gaius, whom I love in truth.

ASV: The elder unto Gaius the beloved, whom I love in truth.

KJV Reverse Interlinear

The elder  unto the wellbeloved  Gaius,  whom  I  love  in  the truth. 

What does 3 John 1:1 Mean?

Study Notes

There are three divisions:
1. Personal greetings, 3 John 1:1-4
2. Instructions concerning ministering brethren, 3 John 1:5-8
3. The apostate leader and the good Demetrius, 3 John 1:9-14
DATE : Probably about A.D. 90.
THEME : The aged Apostle had written to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that he had refused the ministry of the visiting brethren ( 3 John 1:10 ), and cast out those that had received them. Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in which the primitive church order disappeared. This Epistle reveals, as well, the believer's resource in such a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such, but to a faithful man in the church for the comfort and encouragement of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy; Third John the personal responsibility in such a day of the believer as a member of the local church. The key-phrase is "the truth" (see 2 John, Introduction).
There are three divisions:
1. Personal greetings, 3 John 1:1-4
2. Instructions concerning ministering brethren, 3 John 1:5-8
3. The apostate leader and the good Demetrius, 3 John 1:9-14
THEME :
The aged Apostle had written to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that he had refused the ministry of the visiting brethren ( 3 John 1:10 ), and cast out those that had received them. Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in which the primitive church order disappeared. This Epistle reveals, as well, the believer's resource in such a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such, but to a faithful man in the church for the comfort and encouragement of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy; Third John the personal responsibility in such a day of the believer as a member of the local church. The key-phrase is "the truth" (see 2 John, Introduction).
WRITER : The Apostle John.
DATE : Probably about A.D. 90.
THEME : The aged Apostle had written to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that he had refused the ministry of the visiting brethren ( 3 John 1:10 ), and cast out those that had received them. Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in which the primitive church order disappeared. This Epistle reveals, as well, the believer's resource in such a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such, but to a faithful man in the church for the comfort and encouragement of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy; Third John the personal responsibility in such a day of the believer as a member of the local church. The key-phrase is "the truth" (see 2 John, Introduction).
There are three divisions:
1. Personal greetings, 3 John 1:1-4
2. Instructions concerning ministering brethren, 3 John 1:5-8
3. The apostate leader and the good Demetrius, 3 John 1:9-14
Book Introduction - 3 John
WRITER : The Apostle John.
DATE : Probably about A.D. 90.
THEME : The aged Apostle had written to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that he had refused the ministry of the visiting brethren ( 3 John 1:10 ), and cast out those that had received them. Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in which the primitive church order disappeared. This Epistle reveals, as well, the believer's resource in such a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such, but to a faithful man in the church for the comfort and encouragement of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy; Third John the personal responsibility in such a day of the believer as a member of the local church. The key-phrase is "the truth" (see 2 John, Introduction).
There are three divisions:
1. Personal greetings, 3 John 1:1-4
2. Instructions concerning ministering brethren, 3 John 1:5-8
3. The apostate leader and the good Demetrius, 3 John 1:9-14

Verse Meaning

John identified himself and greeted the recipient of this shortest New Testament epistle to set the tone for what follows.
As in2John, the Apostle identified himself as "the elder." We do not know exactly who Gaius was. Early church tradition did not identify him with Paul"s native Macedonian companion ( Acts 19:29), Paul"s companion from Derbe ( Acts 20:4), or the Corinthian Paul baptized who hosted the church in Corinth ( Romans 16:23; 1 Corinthians 1:14).
"It is generally agreed that the Gaius to whom the Elder wrote this letter is not to be identified with any of the men by that name who were associated with Paul." [1]
The reason for this is that Gaius was a common name in Greek and Latin then, as the name John is in English now. [2] This Gaius probably lived somewhere in the province of Asia. He was obviously someone whom John loved as a brother Christian.
John"s concern for both love and truth is evident again in this epistle (cf2John). "In truth" means truly and in accord with God"s truth. Both John and Gaius held the truth as the apostles taught it.

Context Summary

3 John 1:1-14 - The Apostle's Joy
Again we meet the words love and truth. Transparency of speech and life is an essential condition of soul health. It would not be desirable to express the wish of 3 John 1:2 to all our friends, because if their bodies were to correspond to the condition of their souls, they would suddenly fall into ill-health. In the old legend mirrors were blurred with mist when any approached who were out of harmony with truth, 3 John 1:4.
The Christian must always act worthily of God, especially toward strangers, 3 John 1:5-6. "For the sake of the Name," 3 John 1:7, r.v.-as children we must maintain the family honor. Such hospitality makes us fellow-workers with the truth. There is a Boanergic touch in 3 John 1:10. The threefold witness to Demetrius should stir our desire to emulate his character. What will it not be when the dimness of earthly converse is exchanged for the face-to-face intercourse of eternity! 3 John 1:14 [source]

Chapter Summary: 3 John 1

1  He commends Gaius for his piety,
5  and hospitality,
7  to true preachers;
9  complaining of the unkind dealing of ambitious Diotrephes on the contrary side;
11  whose evil example is not to be followed;
12  and gives special testimony to the good report of Demetrius

Greek Commentary for 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]
The elder []
See on 2 John 1:1. [source]
Gaius []
The name occurs several times in the New Testament, as Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14. The person addressed here cannot be identified. [source]
The well-beloved []
Rev., the beloved. In the Greek order the name comes first. Gaius the beloved. [source]
In the truth [ἐν αληθείᾳ]
Rev., properly, omitting the article, in truth. See on 2 John 1:4. [source]

Reverse Greek Commentary Search for 3 John 1:1

Matthew 11:7 A reed shaken by the wind [καλαμον υπο ανεμου σαλευομενον]
Latin calamus. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Matthew 27:29), as a measuring rod (Revelation 11:1), of a writer‘s pen (3 John 1:13). The reeds by the Jordan bent with the wind, but not so John. [source]
John 12:31 Shall be cast out [ἐκβληθήσεται ἔξω]
In every case but one where the word ἐκβάλλω occurs in John, it is used of casting out from a holy place or society. See John 2:15; John 9:34, John 9:3; 3 John 1:10; Revelation 12:2. Compare John 10:4. [source]
John 14:27 My peace [ειρηνην την εμην]
This is Christ‘s bequest to the disciples before he goes, the μεδη δειλιατω — shalom of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (John 20:19, John 20:21, John 20:26) as in 2 John 1:3; 3 John 1:14, but here and in John 16:33 in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke 2:14). Neither let it be fearful Added to the prohibition in John 14:1, only N.T. example of δειλος — deiliaō (rare word in Aristotle, in a papyrus of one condemned to death), common in lxx, like palpitating of the heart (from deilos). [source]
John 4:11 Sir [Κυριε]
So it has to mean here in the mouth of the Samaritan woman, not Lord. Thou hast nothing to draw with and the well is deep This broken construction of ουτεκαι — oute -Αντλημα — kai (neither - and) occurs in N.T. elsewhere only in 3 John 1:10. αντλεω — Antlēma (from πρεαρ — antleō to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well “The water the living,” with the article referring to the language of Jesus in John 4:10. She is still thinking only of literal water. [source]
John 14:26 Whom [ο]
Grammatical neuter, but “whom” is correct translation. The Father will send the Holy Spirit (John 14:16; Luke 24:49; Acts 2:33), but so will the Son (John 15:26; John 16:7) as Jesus breathes the Holy Spirit upon the disciples (John 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mark 3:29; Matthew 12:32; Luke 12:10) is identified with the Paraclete. He Emphatic demonstrative pronoun and masculine like παρακλητος — paraklētos Shall teach you all things The Holy Spirit knows “the deep things of God” (1 Corinthians 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (John 14:25) and old. Bring to your remembrance Future active indicative of υπομιμνησκω — hupomimnēskō old verb to remind, to recall, here only in this Gospel (cf. 3 John 1:10; 2 Timothy 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea). [source]
Romans 16:23 Gaius my host [Γαιος ο χενος μου]
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος — Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως — ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
1 Corinthians 3:12 Stubble [καλάμην]
Not the same as κάλαμος areed. See Revelation 11:1; Revelation 21:15; and on 3 John 1:13. This word means a stalk of grain after the ears have been cut off. It was used for thatch in building. Virgil, “Aeneid,” 654, alludes to the temple of Jupiter Capitolinus with its roof bristling with stubble. [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]
2 Thessalonians 3:7 How ye ought to imitate us [πως δει μιμεισται ημας]
Literally, how it is necessary to imitate us. The infinitive μιμεισται — mimeisthai is the old verb μιμεομαι — mimeomai from μιμος — mimos (actor, mimic), but in N.T. only here (and 2 Thessalonians 3:9), Hebrews 13:7; 3 John 1:11. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Philemon 3:17). [source]
1 Timothy 5:13 Tattlers [φλύαροι]
N.T.oComp. 4Macc. 5:10. The verb φλυαρεῖν toprate, 3 John 1:10. [source]
1 Timothy 5:13 They learn to be idle [αργαι μαντανουσιν]
There is no ειναι — einai (to be) in the Greek. This very idiom without ειναι — einai after μαντανω — manthanō occurs in Plato and Dio Chrysostom, though unusual. Αργαι — Argai (idle) is old adjective See note on Matthew 20:3 and note on Titus 1:12. Going about (περιερχομεναι — perierchomenai). Present middle participle of περιερχομαι — perierchomai old compound verb. See note on Acts 19:13 of strollers. From house to house Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
1 Timothy 5:13 But tattlers also [αλλα και πλυαροι]
Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. [source]
1 Timothy 5:13 From house to house [τας οικιας]
Literally “the houses,” “wandering around the houses.” Vivid picture of idle tattlers and gossipers. But tattlers also (αλλα και πλυαροι — alla kai phluaroi). Old word from πλυω — phluō (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. Πλυαρεω — Phluareō in 3 John 1:10 only in N.T. And busybodies Old word (from περι εργον — periπεριεργαζομαι — ergon), busy about trifles to the neglect of important matters. In N.T. only here and Acts 19:19. See note on 2 Thessalonians 3:11 for τα μη δεοντα — periergazomai Things which they ought not (α μη δει — ta mē deonta). “The not necessary things,” and, as a result, often harmful. See note on Titus 1:11 ha mē dei (which things are not necessary). [source]
Hebrews 13:7 Remember [μνημονευετε]
Present active imperative of μνημονευω — mnēmoneuō old verb to be mindful of (from μνημων — mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι — hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων — hōn (whose) in the genitive case after αναστροπης — anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω — anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις — Ekbasis is an old word from εκβαινω — ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι — mimeomai old verb (from μιμος — mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
1 John 3:5 Ye know []
John's characteristic appeal to Christian knowledge. Compare 1 John 2:20, 1 John 2:21; 1 John 4:2, 1 John 4:14, 1 John 4:16; 1 John 5:15, 1 John 5:18; 3 John 1:12. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
1 John 2:7 Beloved [αγαπητοι]
First instance of this favourite form of address in these Epistles (1 John 3:2, 1 John 3:21; 1 John 4:1, 1 John 4:7; 3 John 1:1, 3 John 1:2, 3 John 1:5, 3 John 1:11). [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 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]
2 John 1:12 Face to face [στομα προς στομα]
“Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων — hēmōn). Both true.That may be fulfilled Purpose clause with ινα — hina and the periphrastic perfect passive subjunctive of πληροω — plēroō as in 1 John 1:4, which see. [source]
2 John 1:1 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]
2 John 1:12 With paper and ink [δια χαρτου και μελανος]
The χαρτης — chartēs was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word, here only in N.T. Μελας — Melas is old adjective for black (Matthew 5:36; Revelation 6:5, Revelation 6:12), and for black ink here, 3 John 1:13; 2 Corinthians 3:3. Apparently John wrote this little letter with his own hand.To come (γενεσται — genesthai). Second aorist middle infinitive of γινομαι — ginomai after ελπιζω — elpizō I hope.Face to face “Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων — hēmōn). Both true.That may be fulfilled Purpose clause with ινα — hina and the periphrastic perfect passive subjunctive of πληροω — plēroō as in 1 John 1:4, which see. [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 1:9 Who loveth to have the preeminence among them [ο πιλοπρωτευων αυτων]
Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, Light etc., p. 76), from πιλοπρωτος — philoprōtos fond of being first (Plutarch), and made like πιλοπονεω — philoponeō (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper.Receiveth us not (ουκ επιδεχεται ημας — ouk epidechetai hēmās). Present active indicative of this old compound, in N.T. only here and 3 John 1:10. Diotrephes refused to accept John‘s authority or those who sided with him, John‘s missionaries or delegates (cf. Matthew 10:40). [source]
3 John 1:9 Receiveth us not [ουκ επιδεχεται ημας]
Present active indicative of this old compound, in N.T. only here and 3 John 1:10. Diotrephes refused to accept John‘s authority or those who sided with him, John‘s missionaries or delegates (cf. Matthew 10:40). [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]

What do the individual words in 3 John 1:1 mean?

The elder To Gaius the beloved whom I love in truth
πρεσβύτερος Γαΐῳ τῷ ἀγαπητῷ ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ

πρεσβύτερος  elder 
Parse: Adjective, Nominative Masculine Singular
Root: πρεσβύτερος  
Sense: elder, of age,.
Γαΐῳ  To  Gaius 
Parse: Noun, Dative Masculine Singular
Root: Γάϊος  
Sense: a Macedonian who accompanied Paul in his travels.
ἀγαπητῷ  beloved 
Parse: Adjective, Dative Masculine Singular
Root: ἀγαπητός  
Sense: beloved, esteemed, dear, favourite, worthy of love.
ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
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.