2 John Apostolic House Church Mothers And Little Children Congregants.

We see in 2 John what Jesus declared in John 19:25-28; John the Beloved honoring Mary as the elect lady of the true church and apostolic house church mother of little children congregants. John himself honors Mary as a disciple under her maternal spiritual officiating leadership.

2 John 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;

“Elect lady” means “Elect Lady/President”; means in apostolic office “Elect Lady/Lead Apostle of the true church”: the presiding officeholder of the true church chosen and appointed by God. The term itself “elect lady” incorporates the meaning that a woman is the lead apostle of the entire true church worldwide [lady]; chosen, appointed, set in office directly by Jesus Christ [elect] in her leadership position as the lead officeholder of the entire church worldwide [elect lady].

First, let’s examine the Lexicon of Strongs. We will see perception bias towards the term “lady” used. Translators of Strongs and translators in general reduce the import of the term “lady” because it is applied to a Christian woman patronized and viewed as “a little woman” in patriarchal lense of perception. The patronization of patriarchy is reflected in the reductionist declaration of the meaning of the word “lady”: being a title applied in the feminine to a woman.

For example, a title term like “President” is a gender neutral term. We understand the office title to be the same office holding the same meaning whether the title and office is held by a male or female. But, when there is a male and feminine form noun of the same word that declares a title; we see the patriarchal lense moving to reduce the import of the word’s meaning, the title’s meaning, when applied to a woman. Basically, male translators do not assign “equal meaning” to the feminine noun in correspondence to the masculine noun: though the noun is the same. Male translators and a patriarchal lense reduce the import of the noun in declaring “the meaning” in the feminine form compared to the masculine form of the same noun and title. So, we will need to go to the masculine definition of the same word to gain the true import that has been reduced in application to this woman.

Ὁ (Ho)
Article – Nominative Masculine Singular
Strong’s Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

πρεσβύτερος (presbyteros)
Adjective – Nominative Masculine Singular
Strong’s Greek 4245: Comparative of presbus; older; as noun, a senior; specially, an Israelite Sanhedrist or Christian ‘presbyter’.

To [the] chosen
Ἐκλεκτῇ (Eklektē)
Adjective – Dative Feminine Singular
Strong’s Greek 1588: From eklegomai; select; by implication, favorite.

κυρίᾳ (kyria)
Noun – Dative Feminine Singular
Strong’s Greek 2959: A lady. Feminine of kurios; Cyria, a Christian woman.


The noun “lady” appears only two times in the New Testament: only in this letter of John addressing this one woman. This woman “holds a title”.

 2959. Κυρία (kuria) 
Englishman’s Concordance
Strong’s Greek: 2959. Κυρία (kuria) — 2 Occurrences2 John 1:1 N-DFS
GRK: ΠΡΕΣΒΥΤΕΡΟΣ ἐκλεκτῇ κυρίᾳ καὶ τοῖς
KJV: The elder unto the elect lady and her

2 John 1:5 N-VFS
GRK: ἐρωτῶ σε κυρία οὐχ ὡς
KJV: I beseech thee, lady, not as though

From: https://biblehub.com/greek/strongs_2959.htm

So we see that “Lady” is translated to mean “Just a Christian woman” by the male translators above [” Strong’s Greek 2959: A lady. Feminine of kurios; Cyria, a Christian woman.”] . However, when we review the real import of the noun given to this woman as a title in the masculine ~ the real meaning of the noun as a title “comes out”. Because it is not reduced by the translators to mean “just another Christian woman” reduced of all nobility and power inherent in the noun.

The truth of the word “lady” means John was addressing a woman [not a man] he held to be lead apostle of the church worldwide. John was fully aware and accepted that Jesus Christ ordained women apostles the leaders of the church.

Here is the male meaning of the same title John used to address the woman of 2 John. The same meaning of a noun that is a title really doesn’t change when applied to a woman in the feminine of the same noun; just as the meaning of the title “President” doesn’t change whether the office is held by a woman or a man.

 2962. kurios 
Strong’s Concordance
kurios: lord, master
Original Word: κύριος, ου, ὁ
Part of Speech: Noun, Masculine
Transliteration: kurios
Phonetic Spelling: (koo’-ree-os)
Definition: lord, master
Usage: lord, master, sir; the Lord.HELPS Word-studies
2962 kýrios – properly, a person exercising absolute ownership rightslord (Lord).
[In the papyri, 2962 (kýrios) likewise denotes an owner (master) exercising full rights.]

NAS Exhaustive Concordance
Word Origin
from kuros (authority)
lord, master
NASB Translation
lord (10), Lord (626), Lord of lords (2), Lord’s (12), lords (1), master (38), master’s (3), masters (8), masters’ (1), owner (6), owners (1), sir (11), sirs (1).


John addressed this woman with a title meaning she held the most powerful office in the church. Let’s look at the Lexicon meaning to make that clear. There is a lot of information below. Also, a discussion of articles when applied to God Himself. The net end result is that this title is attributed to the person in the highest office. John the Beloved was one of the 12. John declares himself to be the elder. John declares this woman, in relation to himself as the author of this letter, as greater in office and power than himself as one of the 12. In so stating, he inherently declares this woman to be in leadership position not only of himself as one of the 12: but of the entire group of the 12.

Therefore, the woman to whom John writes in 2 John is the lead apostle of the 12 apostles. Thus, the elect lady being the lead apostle of the 12 is the lead apostle of the entire worldwide true church of Jesus Christ set in office as elect in her position directly by Jesus Christ Himself: chosen and appointed by God to her lead office and position.

[Now, I personally as stated elsewhere see in Mark and Luke multiple instances where the Exclusive Deity of Jesus Christ is denied; so I hold these two books to be gnostic in theology thus source being false gnostic books. I reject Mark and Luke from my personal canon of scripture for those reasons. So, when I have the time, I will go through and strike through all references to those books; as well as all false gnostic epistles of “Paul” and other false gnostic epistle forgeries I reject. I personally receive only Matthew, John, 2 John, and Revelation as New Testament scripture.]

Thayer’s Greek Lexicon
STRONGS NT 2962: κύριος

κύριος, κυρίου, ὁ (properly, an adjective κύριος, κυρία, κύριον, also of two term.; properly equivalent to ὁ ἔχων κῦρος, having power or authority) (from Pindar down), he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. universally, of the possessor and disposer of a thing, the owner (the Sept. for אָדון, בַּעַל): with the genitive of the thing, as τοῦ ἀμπελῶνος, Matthew 20:8Matthew 21:40Mark 12:9Luke 20:15; τοῦ θερισμοῦ, Matthew 9:38Luke 10:2; τῆς οἰκίας, the master, Mark 13:35 (Judges 19:12); τοῦ πωλου, Luke 19:33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Matthew 12:8Mark 2:28Luke 6:5. with the genitive of a person, one who has control of the person, the master (A. V. lord); in the household: δούλου, παιδίσκης, οἰκονόμου, Matthew 10:24Luke 12:46Luke 14:21Luke 16:3, 5Acts 16:16, 19, etc.; absolutely, opposed to οἱ δοῦλοι, Ephesians 6:5, 9Colossians 4:1, etc.; in the state, the sovereign, prince, chief: the Roman emperor ((on this use of κύριος see at length Woolsey in Bib. Sacr. for July 1861, pp. 595-608)), Acts 25:26; once angels are called κύριοι, as those to whom, in the administration of the universe, departments are intrusted by God (see ἄγγελος, 2): 1 Corinthians 8:5.b. κύριος is a title of honor, expressive of respect and reverence, with which servants salute their master, Matthew 13:27Matthew 25:20, 22Luke 13:8Luke 14:22, etc.; the disciples salute Jesus their teacher and master, Matthew 8:25Matthew 16:22Luke 9:54Luke 10:17, 40Luke 11:1Luke 22:33, 38John 11:12John 13:6, 9, 13John 21:15-17, 20f, etc., cf. 20:18; Luke 24:34; his followers salute Jesus as the Messiah, whose authority they acknowledge (by its repetition showing their earnestness (cf. Winer’s Grammar, § 65, 5 a.)), κύριε, κύριε, Matthew 7:21; and R G in Luke 13:25; employed, too, by a son in addressing his father, Matthew 21:30; by citizens toward magistrates, Matthew 27:63; by anyone who wishes to honor a man of distinction, Matthew 8:2, 6, 8Matthew 15:27Mark 7:28Luke 5:12Luke 13:25John 4:11, 15, 19John 5:7John 12:21John 20:15Acts 9:5Acts 16:30Acts 22:8.
c. this title is given α. to God, the ruler of the universe (so the Sept. for אֲדֹנָי, אֱלוהַּ, אֱלֹהִים, יְהוָה, and יָהּ; (the term κύριος is used of the gods from Pindar and Sophocles down, but “the address κύριε, used in prayer to God, though frequent in Epictetus does not occur (so far as I am aware) in any heathen writing before the apostolic times; sometimes we find κύριε ὁ Θεός, and once (2, 7, 12) he writes κύριε ἐλέησόν (Lightfoot on Philippians, p. 314 note{3}))) — both with the article, ὁ κύριος: Matthew 1:22 (R G); ; Mark 5:19Luke 1:6, 9, 28, 46Acts 7:33Acts 8:24Acts 11:212 Timothy 1:16, 18 (but see ἔλεος, 3); Hebrews 8:2James 4:15James 5:15Jude 1:5 (R G), etc.; and without the article (cf. Winers Grammar, 124 (118); Buttmann, 88f (77f)): Matthew 21:9Matthew 27:10Mark 13:20Luke 1:17, 38, 58, 66Luke 2:9, 23, 26, 39Acts 7:49Hebrews 7:21Hebrews 12:61 Peter 1:252 Peter 2:9; Jude (5 T Tr text WH text), 9; κύριος τοῦ οὐρανοῦ καί τῆς γῆς, Matthew 11:25Luke 10:21Acts 17:24; κύριος τῶν κυριευόντων, 1 Timothy 6:15; κύριος ὁ Θεός, see Θεός, 3, p. 288a (and below); κύριος ὁ Θεός ὁ παντοκράτωρ, Revelation 4:8; κύριος σαβαώθ, Romans 9:29; ἄγγελος and ὁ ἄγγελος κυρίου, Matthew 1:20Matthew 2:13, 19Matthew 28:2Luke 1:11Luke 2:9Acts 5:19Acts 8:26Acts 12:7; πνευαμα κυρίου, Luke 4:18Acts 8:39; with prepositions: ὑπό (R G add the article) κυρίου, Matthew 1:22Matthew 2:15; παρά κυρίου, Matthew 21:42 and Mark 12:11, from Psalm 117:23 (); παρά κυρίῳ, 2 Peter 3:8. β. to the Messiah; and that αα. to the Messiah regarded universally: Luke 1:43Luke 2:11Matthew 21:3Matthew 22:45Mark 11:3Mark 12:36Luke 19:34Luke 20:44. ββ. to Jesus as the Messiah, since by his death he acquired a special ownership in mankind, and after his resurrection was exalted to a partnership in the divine administration (this force of the word when applied to Jesus appears especially in Acts 10:36Romans 14:81 Corinthians 7:221 Corinthians 8:6Philippians 2:9-11): Ephesians 4:5; with the article ὁ κύριος, Mark 16:19Acts 9:1Romans 14:81 Corinthians 4:51 Corinthians 6:131 Corinthians 7:10, 12, 341 Corinthians 9:5, 141 Corinthians 10:221 Corinthians 11:26; ( G L T Tr WH); Philippians 4:5; (2 Timothy 4:22 T Tr WH); Hebrews 2:3 (cf. Hebrews 2:7ff); James 5:7, etc. after his resurrection Jesus is addressed by the title ὁ κύριος μου καί ὁ Θεός μου, John 20:28. ἀπό τοῦ κυρίου, 1 Corinthians 11:232 Corinthians 5:6; πρός τόν κύριον 2 Corinthians 5:8; ὁ κύριος Ἰησοῦς, Acts 1:21Acts 4:33Acts 16:31Acts 20:351 Corinthians 11:23; (1 Corinthians 16:23 T Tr WH); 2 Corinthians 1:14; (2 Timothy 4:22 Lachmann); Revelation 22:20; ὁ κύριος Ἰησοῦς Χριστός, 1 Corinthians 16:22 (R; 23 R G L); 2 Corinthians 13:13 (14) (WH brackets Χριστός); Ephesians 1:22 Timothy 4:22 (R G), etc.; κύριος ἡμῶν, 1 Timothy 1:142 Timothy 1:8Hebrews 7:142 Peter 3:15Revelation 11:15, etc.; with Ἰησοῦς added (L T Tr WH in 1 Thessalonians 3:11 and 13); Hebrews 13:20Revelation 22:21 (L T Tr (yet without ἡμῶν)); so with Χριστός, Romans 16:18 (G L T Tr WH); and Ἰησοῦς Χριστός, 1 Thessalonians 1:3 (cf. Buttmann, 155 (136)); 1 Thessalonians 3:11 (R G), (Rec.); ; 2 Thessalonians 2:1, 14, 162 Thessalonians 3:6 ((ἡμῶν)); 1 Corinthians 1:22 Corinthians 1:3Galatians 6:18 (WH brackets ἡμῶν); Ephesians 1:3Ephesians 6:24Romans 16:24 (R G); 1 Timothy 6:3, 14Philemon 1:25 (T WH omit ἡμῶν); Philippians 4:23 (G L T Tr WH omit ἡμῶν), etc.; Ἰησοῦς Χριστός ὁ κύριος ἡμῶν, Romans 1:4; and Χριστός Ἰησης ὁ κύριος (ἡμῶν), Colossians 2:6Ephesians 3:111 Timothy 1:22 Timothy 1:2; ὁ κύριος καί ὁ σωτήρ, 2 Peter 3:2 (cf. Buttmann, 155 (136)); with Ἰησοῦς Χριστός added, 2 Peter 3:18; without the article, simply κύριος: 1 Corinthians 7:22, 251 Corinthians 10:211 Corinthians 16:102 Corinthians 3:172 Corinthians 12:12 Timothy 2:24James 5:112 Peter 3:10; κύριος κυρίων, i. e. Supreme Lord (cf. Winers Grammar, § 36, 2; (Buttmann, § 123, 12)): Revelation 19:16 (cf. in α. above; of God, Deuteronomy 10:17); with prepositions: ἀπό κυρίου, Colossians 3:24; κατά κύριον, 2 Corinthians 11:17; πρός κύριον, 2 Corinthians 3:16; σύν κυρίῳ, 1 Thessalonians 4:17; ὑπό κύριον, 2 Thessalonians 2:13; on the phrase ἐν κυρίῳ, frequent in Paul, and except in his writings found only in Revelation 14:13, see ἐν, I. 6 b., p. 211b. The appellation ὁ κύριος, applied to Christ, passed over in Luke and John even into historic narrative, where the words and works of Jesus prior to his resurrection are related: Luke 7:13Luke 10:1Luke 11:39Luke 12:42Luke 13:15Luke 17:5Luke 22:31 (R G L Tr brackets); John 4:1 (here T Tr marginal reading Ἰησοῦς); John 6:23John 11:2. There is nothing strange in the appearance of the term in the narrative of occurrences after his resurrection: Luke 24:34John 20:2, 18, 20, 25John 21:7, 12.
d. There are some who hold that Paul (except in his quotations from the O. T. viz. Romans 4:8Romans 9:28Romans 11:341 Corinthians 1:311 Corinthians 2:161 Corinthians 3:201 Corinthians 10:262 Corinthians 6:172 Corinthians 10:172 Timothy 2:19) uses the title κύριος everywhere not of God, but of Christ. But, to omit instances where the interpretation is doubtful, as 1 Corinthians 7:252 Corinthians 8:211 Thessalonians 4:62 Thessalonians 3:16 (ὁ κύριος τῆς εἰρήνης, cf. ὁ Θεός τῆς εἰρήνης, 1 Thessalonians 5:23; but most of the blessings of Christianity are derived alike from God and from Christ), it is better at least in the words ἑκάστῳ ὡς ὁ κύριος ἔδωκεν, 1 Corinthians 3:5, to understand God as referred to on account of what follows, especially on account of the words κατά τήν χάριν τοῦ Θεοῦ τήν δοθεῖσαν μοι in 1 Corinthians 3:10. On the other hand, κρινόμενοι ὑπό τοῦ κυρίου in 1 Corinthians 11:32 must certainly, I think, be taken of Christ, on account of 1 Corinthians 10:22, cf. 1 Corinthians 10:21. Cf. Gabler, Kleinere theol. Schriften, Bd. i., p. 186ff; Winer, De sensu vocum κύριος et ὁ κύριος in actis et epistolis apostolorum. Erlang. 1828; Wesselus Scheffer, diss. theol. exhibens disquisitionem de vocis κύριος absolute positae in N. T. usu. Lugd. 1846 (a monograph I have not seen); (Stuart in the Bib. Repos. for Oct. 1831, pp. 733-776; cf. Weiss, Biblical Theol. d. N. T. § 76; Cremer, Biblical-theol. Lex. under the word; Abbot in the Journal of the Society for Biblical Literature and Exegesis for June and December, 1881, p. 126ff, June and December, 1883, p. 101f On the use of a capital initial, see WH. Introductory § 414). The word does not occur in the (Epistle to Titus (critical editions), the) First Epistle of John (nor in the Second or the Third; for in 2 John 1:3 κυρίου is dropped by the critical editors. Synonym: see δεσπότης, at the end).


We see the direct appointment of Mary by Jesus Christ into the office and role of apostolic mother in relation to John and the church in John 19:25-28. The woman that John addresses is the Elect Lady Lead Apostle of the true church ~ a woman so distinguished that all who are saints who know Jesus and the gospel story know this one woman.

This woman who is loved by all who know the truth as the elect lady who John honors as in supreme authority in her office and in relation to John personally: is known by all the church.

John speaking with the woman as an elder who was with Jesus from the beginning includes this woman in his speech. John says in shared communication with her that she with him, “we”, “had from the beginning”.

This is a woman set in the most powerful office of the church who all saints who know Jesus as Savior know because of who she is: and who was with Jesus with John from the beginning.

The beginning of the miracles of Jesus was the water turning to wine at the wedding of Cana. Those present were Jesus, His mother, and His disciples. Again, only Mary is stated as the only choice of a woman who was with Jesus from the beginning: declared to be with Jesus at the wedding of Cana. Notably laboring in concert with Jesus in the first miracle; the beginning of miracles. The position of Mary in the beginning of miracles was primary at His right hand.

John 2:1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do itAnd there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare itWhen the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 and saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Then, after the miracle of the water turning to wedding wine in Cana, Mary His mother is the only woman specifically named leaving Cana to continue with Jesus to Capernaum from the beginning. The Holy Spirit in choosing to specifically name only Mary is making it obvious that Mary is the “only choice” again of who this woman is who was with Jesus and John from the beginning.

John 2: 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days.

There is no question the elect lady of 2 John is Mary, the mother of Jesus. She can be no other. There is no other woman that would be known by all the church. There is no other woman John would hold in esteem and office as supreme in office in relation to himself [and thus the other of the original 11 disciples by extension]. There is no other woman stated in John 2 to have been with Jesus from “this beginning of miracles” of the water being turned to wine. There is no other woman specifically named stated to have left Cana with Jesus and the disciples to journey to Capernaum. In John 19:25-28, Jesus Christ declared Mary to be “the senior” in relation to John as mother; John “junior” in relation to Mary as “manchild son”.

John 19:25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. [“home” not in original language; added by male translators]

28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

We see the fruit of Mary’s ministry: that “her children” [congregants of the house church she leads] are walking in truth.

2 John 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; for the truth’s sake, which dwelleth in us, and shall be with us for ever. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.
I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.

Now, we see that John the beloved beseeches the elect lady. He has already referred to the woman in a title of supreme authority in relation to himself by Sovereign election of God in God choosing this woman to her office.

John shows his humble deference toward the distinguished lady in beseeching her: using her title of office in the same sentence as the request. John never assumes any position “over” the woman of 2 John but rather defers to her in declaring her office to be of greater power than his; and her God appointed office in leadership towards him.

2 John 1:5 V-PIA-1S

KJV: And now I beseech thee, lady,

2 John 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; for the truth’s sake, which dwelleth in us, and shall be with us for ever. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. And now I beseech thee, lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another. And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. 10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11 for he that biddeth him God speed is partaker of his evil deeds.

12 Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full.

13 The children of thy elect sister greet thee. Amen.

From this we see the pattern of the early church Jesus ordained: women apostolic mothers leading house churches of little children congregants.

Mary is the “archetype” model to the whole church with John of apostolic mother and manchild humble as a little child as Jesus taught.

We see that the “archetype model” of Mary being the apostolic house church mother to the entire church worldwide as elect lady and apostolic mother to the other 11 of the 12 extended; is replicated in 2 John.

The elect sister of Mary holds a parallel office of apostolic house church mother of little children in her own ministry.

We see now the true apostolic model of the New Covenant Church Jesus Christ ordained: women apostles as leaders and men as little children; women apostolic house church mothers with little children congregants.

Women believers are the apostles elect and chosen by God to be the apostolic leaders of the New Covenant Church; elect and chosen by God in their ordination of apostolic mother leadership offices.

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