LOOK CLOSER · OPEN QUESTIONS · THE COLLECTION · THE CANON · IN EVERY TONGUE

How they were read

The questions readers have asked, how the letters were gathered and received, and one verse in every translation.

OPEN QUESTIONS

Where readers have differed

Each answer shown with the people who held it.

Real letters, with literary epistles among them

Adolf Deissmann (1895; English 1901 and 1910), from his study of papyrus letters

A letter, Deissmann argued, is "a piece of life" meant only for its reader; an epistle is "a product of literary art" in letter form, written for the public. Paul's letters, and 2 and 3 John, are real letters, "raised to the dignity of literature afterwards, when the piety of the churches collected them". James, Peter and Jude, with their undeliverable addresses ("to the twelve tribes which are scattered abroad"), are literary epistles; Hebrews is "the earliest example of Christian artistic literature"; 1 John is a "religious diatribe" rather than a letter. James 1:1 Philemon 1:1–2 3 John 1:1 [2][4]

Real letters, meant from the start to be shared

Dwight M. Pratt (ISBE, 1915); Philip Schaff (1890)

Pratt accepts a line between letter and epistle but finds it too simple: Paul's letters to churches were "as spontaneous and intimately and affectionately personal as the ordinary correspondence" while "intended for general circulation". Schaff calls them pastoral letters, "called forth by special emergencies" yet suited to all: "Tracts for the times, they are tracts for all times." Paul's own orders to read a letter to "all the holy brethren" and pass it to Laodicea point the same way. 1 Thessalonians 5:27 Colossians 4:16 [11][5]

THE COLLECTION

How they were gathered and ordered

How the letters were gathered into a collection and put in order.

From the first the letters were read aloud and passed on. Paul charges that 1 Thessalonians "be read unto all the holy brethren" and tells Colossae to swap letters with Laodicea; Riggs (ISBE) sees in such reading and exchange the start of the New Testament's growth. Within a generation, Ignatius speaks of Paul's "Epistles" as a set, and Polycarp of Smyrna sends Philippi "the Epistles of Ignatius ... and all the rest [of his Epistles] which we have by us". 2 Peter already knows "all his epistles" and sets them beside "the other scriptures". 1 Thessalonians 5:27 Colossians 4:16 2 Peter 3:15–16 [13][39][40]

The first collection whose contents we know is Marcion's, about 140: ten letters of Paul, opening with Galatians, without the letters to Timothy and Titus and without Hebrews. The Muratorian list, from Rome late in the second century, counts Paul's church letters as seven, "following the rule of his predecessor John" in Revelation, adds the four personal letters as "hallowed in the esteem of the Catholic Church", and rejects letters to the Laodiceans and the Alexandrians "forged under the name of Paul".[36][13][35]

In the English Bible, which follows the Latin Vulgate (Schaff), Paul's letters to churches come first and his letters to individuals second, and within each set they run from longest to shortest, with one exception: Galatians (2,276 Greek words) is a little shorter than Ephesians (2,478), which follows it. Hebrews (5,052) is longer than every letter except Romans (7,271) and 1 Corinthians (6,972), yet stands after Philemon (343). These counts are from the Greek text the site holds; none of the sources read for this page states the length rule, so it is offered as an observation. Romans 1:1 Galatians 1:1 Ephesians 1:1 Hebrews 1:1 Philemon 1:1 [5]

Where Hebrews belonged was settled differently East and West. Athanasius (367) puts it after 2 Thessalonians and before 1 Timothy; Westcott notes that the great Eastern manuscripts (Sinaiticus, Alexandrinus, Vaticanus and others) and many Greek fathers do the same, while the Western manuscripts place the Pastoral letters straight after Thessalonians, and the old section numbers in Vaticanus hint at a copy with Hebrews after Galatians. The African councils first wrote "of the Apostle Paul, thirteen Epistles, of the same to the Hebrews, one", then simply "the Epistles of Paul, xiv". Luther took Hebrews away from Paul's letters and placed it, with James, Jude and Revelation, at the end of his New Testament (Westcott, Schaff).[33][6][29][34][5]

The other seven travelled as a group. Eusebius speaks of "the seven so-called catholic epistles", and his translator McGiffert notes that Clement of Alexandria, Origen and Dionysius had used the name before him. Westcott infers, tentatively, from a note in the edition of Euthalius that by the end of the third century the seven had been gathered into one book with Acts. Most ancient manuscripts, versions and lists put them straight after Acts and before Paul, "perhaps as being the works of the older apostles" (Schaff), and Athanasius runs them James, Peter, John, Jude, the same order in which Galatians names the pillars, "James, Cephas, and John"; no source read here says whether that is why. The African canon lists them Peter, John, James, Jude. Galatians 2:9 [32][6][5][33][34]

Not every letter survived. Paul mentions an earlier letter to Corinth, a letter written "with many tears", and "the epistle from Laodicea". Schaff thought the apostles "probably wrote many more letters than we possess", though "the most important and permanently valuable are preserved". 1 Corinthians 5:9 2 Corinthians 2:4 Colossians 4:16 [5]

THE CANON

How they were received

Witness by witness, across all twenty-one.

IN EVERY TONGUE

One verse in every translation

One key verse from any letter, in every translation on the site.

ROMANS 1:16–17 IN 32 OF THE SITE'S TRANSLATIONS

KJV King James Version · 1611 EN

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

BSB Berean Standard Bible · 2023 EN

I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek. For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”

WEB World English Bible · 2020 EN

For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek. For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”

ASV American Standard Version · 1901 EN

For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.

YLT Young's Literal Translation · 1898 EN

for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek. For the righteousness of God in it is revealed from faith to faith, according as it hath been written, 'And the righteous one by faith shall live,'

DBY Darby Translation · 1890 EN

For I am not ashamed of the glad tidings; for it is God's power to salvation, to every one that believes, both to Jew first and to Greek: for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.

RV Revised Version · 1895 EN

For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is revealed a righteousness of God by faith unto faith: as it is written, But the righteous shall live by faith.

WBT Noah Webster Bible · 1833 EN

For I am not ashamed of the gospel of Christ: for it is the power of God to salvation to every one that believeth; to the Jew first, and also to the Greek. For in this is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

GNV Geneva Bible · 1599 EN

For I am not ashamed of the Gospel of Christ: for it is the power of God vnto saluation to euery one that beleeueth, to the Iewe first, and also to the Grecian. For by it the righteousnesse of God is reueiled from faith to faith: as it is written, The iust shall liue by faith.

TNT Tyndale New Testament · 1534 EN

For I am not ashamed of the Gospell of Christ because it is the power of God vnto salvacion to all that beleve namely to the Iewe and also to the getyle. For by it the rightewesnes which cometh of god is opened from fayth to fayth. As it is written: The iust shall live by fayth.

DRA Douay-Rheims · 1899 EN

For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first, and to the Greek. For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

BBE Bible in Basic English · 1949 EN

For I have no feeling of shame about the good news, because it is the power of God giving salvation to everyone who has faith, to the Jew first, and then to the Greek. For in it there is the revelation of the righteousness of God from faith to faith: as it is said in the holy Writings, The man who does righteousness will be living by his faith.

MSB Majority Standard Bible · 2023 EN

I am not ashamed of the gospel of Christ, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek. For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”

WEBC World English Bible Classic (Deuterocanon) · 2000 EN

For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek. For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”

TR Textus Receptus (Greek) · 1894 GRC

Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον τοῦ Χριστοῦ· δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. Δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

BYZ Byzantine Majority Text (Greek) · 2018 GRC

ου γαρ επαισχυνομαι το ευαγγελιον του χριστου δυναμισ γαρ θεου εστιν εισ σωτηριαν παντι τω πιστευοντι ιουδαιω τε πρωτον και ελληνι δικαιοσυνη γαρ θεου εν αυτω αποκαλυπτεται εκ πιστεωσ εισ πιστιν καθωσ γεγραπται ο δε δικαιοσ εκ πιστεωσ ζησεται

PAT Patriarchal Text 1904 (Greek) · 1904 GRC

Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον τοῦ Χριστοῦ· δύναμις γὰρ Θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται· ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

TIS Tischendorf 8th Edition (Greek) · 1872 GRC

οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται, ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

VUL Clementine Vulgate (Latin) · 1598 LA

Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti, Judæo primum, et Græco. Justitia enim Dei in eo revelatur ex fide in fidem: sicut scriptum est: Justus autem ex fide vivit.

RVR Reina-Valera 1909 (Spanish) · 1909 ES

Porque no me avergüenzo del evangelio: porque es potencia de Dios para salud á todo aquel que cree; al Judío primeramente y también al Griego. Porque en él la justicia de Dios se descubre de fe en fe; como está escrito: Mas el justo vivirá por la fe.

SVD Van Dyck Bible (Arabic) · 1865 AR

لِأَنِّي لَسْتُ أَسْتَحِي بِإِنْجِيلِ ٱلْمَسِيحِ، لِأَنَّهُ قُوَّةُ ٱللهِ لِلْخَلَاصِ لِكُلِّ مَنْ يُؤْمِنُ: لِلْيَهُودِيِّ أَوَّلًا ثُمَّ لِلْيُونَانِيِّ. لِأَنْ فِيهِ مُعْلَنٌ بِرُّ ٱللهِ بِإِيمَانٍ، لِإِيمَانٍ، كَمَا هُوَ مَكْتُوبٌ: «أَمَّا ٱلْبَارُّ فَبِٱلْإِيمَانِ يَحْيَا».

CUV Chinese Union Version (Chinese, simplified) · 1919 ZH-HANS

我不以福音为耻；这福音本是 神的大能，要救一切相信的，先是犹太人，后是希腊人。 因为 神的义正在这福音上显明出来；这义是本于信，以至于信。如经上所记：「义人必因信得生。」

WCB World Chinese Bible (Chinese, simplified) · 2026 ZH-HANS

我不以基督的福音为耻；因为这福音是上帝的大能，要使一切相信的人得着救恩，先是犹太人，后是希腊人。 因为上帝的公义在这福音上显明出来，是本于信心，以至于信心。正如经上所记：“义人必因信心得生。”

LSG Louis Segond 1910 (French) · 1910 FR

Car je n’ai point honte de l’Évangile: c’est une puissance de Dieu pour le salut de quiconque croit, du Juif premièrement, puis du Grec, parce qu’en lui est révélée la justice de Dieu par la foi et pour la foi, selon qu’il est écrit: Le juste vivra par la foi.

LUT Lutherbibel 1912 (German) · 1912 DE

Denn ich schäme mich des Evangeliums von Christo nicht; denn es ist eine Kraft Gottes, die da selig macht alle, die daran glauben, die Juden vornehmlich und auch die Griechen. Sintemal darin offenbart wird die Gerechtigkeit, die vor Gott gilt, welche kommt aus Glauben in Glauben; wie denn geschrieben steht: “Der Gerechte wird seines Glaubens leben.”

IRV Indian Revised Version (Hindi) · 2019 HI

क्योंकि मैं सुसमाचार से नहीं लजाता, इसलिए कि वह हर एक विश्वास करनेवाले के लिये, पहले तो यहूदी, फिर यूनानी के लिये, उद्धार के निमित्त परमेश्वर की सामर्थ्य है। क्योंकि उसमें परमेश्वर की धार्मिकता विश्वास से और विश्वास के लिये प्रगट होती है; जैसा लिखा है, “विश्वास से धर्मी जन जीवित रहेगा।”

BPM Bíblia Portuguesa Mundial (Portuguese) · 2026 PT

Pois não me envergonho do Evangelho de Cristo, porque é o poder de Deus para a salvação de todo aquele que crê, primeiro do judeu, e também do grego. Porque nele se revela a justiça de Deus de fé em fé. Como está escrito: “Mas o justo viverá pela fé.”

SYN Russian Synodal Bible (Russian) · 1876 RU

Ибо я не стыжусь благовествования Христова, потому что оно есть сила Божия ко спасению всякому верующему, во-первых, Иудею, потом и Еллину. В нем открывается правда Божия от веры в веру, как написано: праведный верою жив будет.

JFB Japanese Freedom Bible (Japanese) · 2026 JA

私はキリストの福音を恥とは思いません。それは、信じるすべての人を救う神の力だからです。まずユダヤ人に、そしてギリシャ人にもです。 福音には、信仰に始まり信仰に至る神の義が示されています。「義人は信仰によって生きる」と書かれているとおりです。

BTT Vietnamese Bible 1923 (Vietnamese) · 1923 VI

Thật vậy, tôi không hổ thẹn về Tin Lành đâu, vì là quyền phép của Đức Chúa Trời để cứu mọi kẻ tin, trước là người Giu-đa, sau là người Gờ-réc; vì trong Tin Lành nầy có bày tỏ sự công bình của Đức Chúa Trời, bởi đức tin mà được, lại dẫn đến đức tin nữa, như có chép rằng: Người công bình sẽ sống bởi đức tin.

OPV Old Persian Version (Persian) · 1895 FA

زیرا که از انجیل مسیح عار ندارم چونکه قوت خداست، برای نجات هر کس که ایمان آورد، اول یهود و پس یونانی، که در آن عدالت خدا مکشوف می‌شود، از ایمان تا ایمان، چنانکه مکتوب است که عادل به ایمان زیست خواهد نمود.

RIV Riveduta 1927 (Italian) · 1927 IT

Poiché io non mi vergogno dell’Evangelo; perché esso è potenza di Dio per la salvezza d’ogni credente; del Giudeo prima e poi del Greco; poiché in esso la giustizia di Dio è rivelata da fede a fede, secondo che è scritto: Ma il giusto vivrà per fede.

WHERE THIS PAGE COMES FROM

  • Adolf Deissmann (trans. Lionel R. M. Strachan), Light from the Ancient East (1910), ch. III, the twenty-one ancient letters: pp. 147-149 (address and salutation), 153 n. 2 (dictation and the autograph close), 158-159 (letters of commendation; closing in one's own hand), 167-172 (Apion's letters: health-wish, thanks, intercession, greetings, farewell), 176-178 notes ("I would have you know").
  • Adolf Deissmann (trans. Lionel R. M. Strachan), Light from the Ancient East (1910), ch. III, §§4-8: pp. 218-224 (letter and epistle; pseudonymous epistles), 225-234 (Paul's letters and 2-3 John as real letters; letter copy-books, pp. 227-228), 234-237 (catholic epistles, Hebrews, 1 John), 239 (Acts and Paul's letters), 244 (the canon).
  • Adolf Deissmann (trans. Lionel R. M. Strachan), Light from the Ancient East (1910), ch. IV, pp. 372-373 (parousia).
  • Adolf Deissmann (trans. Alexander Grieve), Bible Studies: "Prolegomena to the Biblical Letters and Epistles" (1901), pp. 3-59, especially 14-15 (pseudonymity), 50-51 ("catholic"), 55-56 (the collection of Paul's letters).
  • Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity (revised ed.) (1890), §76 (order of the books, with notes 868-870), §86 (The Epistles), §87 (The Catholic Epistles), §88 (The Epistles of Paul).
  • B. F. Westcott, A General Survey of the History of the Canon of the New Testament (7th ed.) (1896), pp. 248-249 (Peshitta), 377 with n. 2 (place of Hebrews in the manuscripts), 400-401 (the seven catholic epistles and Euthalius), 488-491 (Luther's prefaces).
  • W. J. Conybeare and J. S. Howson, The Life and Epistles of St. Paul, new edition (first published 1852) (1891), p. 319 n. 1 (letters written by an amanuensis with an autograph postscript), p. 321 (the stages of an apostolic letter), p. 498 n. 1 (Tertius), p. 499 n. (Phoebe the bearer).
  • J. B. Lightfoot, Saint Paul's Epistle to the Galatians (1865), note on Gal 6:11, pp. 220-221.
  • J. B. Lightfoot, Saint Paul's Epistles to the Colossians and to Philemon (1875), detached note "The Epistle from Laodicea", pp. 340-366.
  • W. M. Ramsay, St. Paul the Traveller and the Roman Citizen (1895), ch. VII, §6, "The Separation of Paul and Barnabas" (Silas and Silvanus).
  • Dwight M. Pratt, "Epistle", International Standard Bible Encyclopedia, ed. James Orr (1915), §§1-2, 5, 7, 9; checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • Dwight M. Pratt, "Catholic Epistles", International Standard Bible Encyclopedia, ed. James Orr (1915), checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • J. S. Riggs, "Canon of the New Testament", International Standard Bible Encyclopedia, ed. James Orr (1915), §II.1-3; checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • William G. Moorehead, "Peter, the Second Epistle of", International Standard Bible Encyclopedia, ed. James Orr (1915), §§I-II; checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • R. Dykes Shaw, "Corinthians, First Epistle to the", International Standard Bible Encyclopedia (1915), checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • R. Dykes Shaw, "Corinthians, Second Epistle to the", International Standard Bible Encyclopedia (1915), checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • A. T. Robertson, "Paul, the Apostle", International Standard Bible Encyclopedia (1915), part 1, Sources; checked against CrossWire's digital ISBE (1915), 2026-10-07.
  • Robert Law, "John, the Epistles of", International Standard Bible Encyclopaedia, ed. James Orr (1915), vol. III pp. 1711-1720 (checked against the 1915 scan).
  • M. G. Easton, Illustrated Bible Dictionary (3rd ed.) (1897), "Corinthians, First Epistle to the"; "Thessalonians, Epistles to the".
  • Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude (1901), pp. 246-247 (secretaries; Zahn on 2 Peter).
  • Joseph B. Mayor, The Epistle of St. James (1892), Introduction, ch. VI (date).
  • Joseph B. Mayor, The Epistle of St. Jude and the Second Epistle of St. Peter (1907), Introduction, pp. lxviii, cxxxv, cxliv.
  • John Calvin (trans. John Owen), Commentaries on the Catholic Epistles (1551) (1855), Argument to 2 Peter.
  • John Calvin (trans. William Pringle), Commentary on Galatians (1548) (1854), on Gal 2:1.
  • A. Plummer, The Epistles of S. John (Cambridge Bible) (1886 (1890 reprint used)), notes on 1 John 2:12-14, pp. 97-99; Introduction p. 61 (Demetrius).
  • A. E. Brooke, A Critical and Exegetical Commentary on the Johannine Epistles (1912), Introduction p. lxxxiii.
  • B. F. Westcott, The Epistle to the Hebrews: The Greek Text with Notes and Essays (2nd ed.) (1892), Introduction, "History and Authorship", pp. lxxiv-lxxix.
  • A. B. Davidson, The Epistle to the Hebrews (1882), Introduction ch. III, p. 34.
  • Marcus Dods, "The Epistle to the Hebrews", in The Expositor's Greek Testament, vol. IV (1897 (1910 printing)), Introduction: history, pp. 221-224.
  • Marcus Dods, "The Epistle to the Hebrews", in The Expositor's Greek Testament, vol. IV (1897 (1910 printing)), Introduction: authorship, pp. 228-229 (Harnack on Priscilla).
  • R. H. Charles, The Book of Enoch, or 1 Enoch (1912), 1 Enoch 1:9 with note, pp. 8-9.
  • Eusebius (trans. A. C. McGiffert, Nicene and Post-Nicene Fathers, series 2, vol. 1), Church History (1890), 2.15; 2.23.25 with McGiffert's note 528; 3.3.5; 3.25; 3.39.16; 4.14.9; 5.8.7; 5.26; 6.14; 6.20; 6.25; 7.25.
  • Athanasius (trans. R. Payne-Smith, Nicene and Post-Nicene Fathers, series 2, vol. 4), Festal Letter 39 (1892), §§5-6.
  • Henry R. Percival (ed.), Nicene and Post-Nicene Fathers, series 2, vol. 14, The Code of Canons of the African Church (Carthage, 419) (1900), canon 24 (Greek 27), with the editor's note that it is canon 36 of Hippo, 393.
  • Unknown (Ante-Nicene Fathers, vol. 5), The Muratorian Fragment (Canon Muratorianus) (1886), §§3-4.
  • Tertullian (Ante-Nicene Fathers, vol. 3), Against Marcion, book 5; On Baptism (1885), Against Marcion 5.2-21; On Baptism 17.
  • Tertullian (trans. S. Thelwall, Ante-Nicene Fathers, vol. 4), On Modesty (De Pudicitia) (1885), ch. 20.
  • Clement of Rome (Ante-Nicene Fathers, vol. 1), First Epistle to the Corinthians (1885), ch. 47.
  • Ignatius (Ante-Nicene Fathers, vol. 1), To the Ephesians (1885), chs. 12 and 18.
  • Polycarp (Ante-Nicene Fathers, vol. 1), Epistle to the Philippians (1885), chs. 7, 12 and 13 (13: the letters of Ignatius).
  • Polycarp (trans. J. B. Lightfoot), To the Philippians (1891), 3:2-3; 5:1; 6:2; 7:1; 11:2-4; 12:1.
  • Irenaeus (Ante-Nicene Fathers, vol. 1), Against Heresies (1885), preface to book 1; 3.13-16 (3.16.5 and 3.16.8 on 1 and 2 John); 5.2.3.
  • Clement of Alexandria (Ante-Nicene Fathers, vol. 2), Stromata; Fragments (Comments on the Second Epistle of John) (1885), Stromata 1.14 and 2.15; Comments on 2 John.
  • Jerome (trans. E. C. Richardson, Nicene and Post-Nicene Fathers, series 2, vol. 3), Lives of Illustrious Men (1892), chs. 1, 2, 4, 5, 9, 18.

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