KJV: I beseech thee for my son Onesimus, whom I have begotten in my bonds:
YLT: I entreat thee concerning my child -- whom I did beget in my bonds -- Onesimus,
Darby: I exhort thee for my child, whom I have begotten in my bonds, Onesimus,
ASV: I beseech thee for my child, whom I have begotten in my bonds, Onesimus,
| Παρακαλῶ | I exhort |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμοῦ | my |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| τέκνου | child |
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Parse: Noun, Genitive Neuter Singular Root: τέκνον Sense: offspring, children. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἐγέννησα | I have begotten |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: γεννάω Sense: of men who fathered children. |
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| τοῖς | - |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δεσμοῖς | chains |
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Parse: Noun, Dative Masculine Plural Root: δεσμός Sense: a band or bond. |
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| Ὀνήσιμον | Onesimus |
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Parse: Noun, Accusative Masculine Singular Root: Ὀνήσιμος Sense: a Christian slave of Philemon. |
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Greek Commentary for Philemon 1:10
Tender and affectionate reference to Onesimus as his spiritual child. [source]
First aorist active indicative of γενναω gennaō to beget. See note on 1 Corinthians 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself. [source]
Resuming the beseech of Philemon 1:9. I beseech, I repeat. [source]
The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves. The same idea was expressed by other names, as Chresimus, Chrestus (useful ); Onesiphorus (profit-bringer, 2 Timothy 1:16); Symphorus (suitable ). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel. Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. The master's power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She replies: “So then a slave is a man, is he! 'He has done nothing,' you say. Granted. I command it. Let my pleasure stand for a reason” (vi., 219). Martial records an instance of a master cutting out a slave's tongue. The old Roman legislation imposed death for killing a plough-ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand. [source]
Made a convert while I was a prisoner. [source]
Reverse Greek Commentary Search for Philemon 1:10
Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philemon 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble. [source]
The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
“Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
This may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Philemon 1:10. The latter interpretation seems preferable, being borne out by the succeeding being instructed. [source]
Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι kauchāi (καυχαεσαι καυχασαι kauchaesaiκαυχαομαι kauchāsai) of κατακαυχασαι kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
Late word and in papyri, only three times in N.T. (here; Philemon 1:10; Acts 24:16). See note on Acts 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Acts 24:16. [source]
Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Better as Rev. of whom I am again in travail. Ὡδίνω only here and Revelation 12:2. Galatians 4:27is a quotation. The metaphorical use of the word is frequent in O.T. See Psalm 7:14; 31:5; 43:17; Micah href="/desk/?q=mic+4:10&sr=1">Micah 4:10; Isaiah 26:18; Isaiah 66:8. Paul means that he is for the second time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in the gospel is found in 1 Corinthians 4:15; Philemon 1:10. It was a Jewish saying: “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.” [source]
A late word in lxx and N.T. (Acts 9:22; Romans 4:20; Philemon 4:13), present passive imperative of ενδυναμοω endunamoō from εν en and δυναμις dunamis to empower. See Philemon 1:10 for “in the strength of his might.” Not a hendiadys. [source]
See on Philemon 1:10. [source]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
Present passive imperative third plural of δοκιμαζω dokimazō old and common verb, to test as metals, etc. (1 Thessalonians 2:4, and often in Paul). How the proposed deacons are to be “first” tested before approved Paul does not say. See note on Philemon 1:10 for the two senses (test, approve) of the word. [source]
Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philemon 1:10; Galatians 4:24. [source]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Being such an one, connect with the previous I rather beseech, and with Paul the aged. Not, being such an one (armed with such authority), as Paul the aged I beseech (the second beseech in Philemon 1:10); but, as Rev., for love's sake I rather beseech, being such an one as Paul the aged. The beseech in Philemon 1:10is resumptive. Aged; or ambassador (so Rev., in margin). The latter rendering is supported by πρεσβεύω I am an ambassador, Ephesians 6:10. There is no objection to aged on the ground of fact. Paul was about sixty years old, besides being prematurely aged from labor and hardship. For aged see Luke 1:18; Titus 2:2. [source]
The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted byrolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philemon 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere. [source]
The simple dative without preposition. Thereforefor Jesus Christ; by the Father to whom Christ committed them (John 17:11). Compare 1 Thessalonians 5:23; Philemon 1:6, Philemon 1:10. [source]