KJV: For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
YLT: for perhaps because of this he did depart for an hour, that age-duringly thou mayest have him,
Darby: for perhaps for this reason he has been separated from thee for a time, that thou mightest possess him fully for ever;
ASV: For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;
τάχα | Perhaps |
Parse: Adverb Root: τάχα Sense: hastily, quickly, soon. |
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διὰ | because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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ἐχωρίσθη | he was separated [from you] |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: χωρίζω Sense: to separate, divide, part, put asunder, to separate one’s self from, to depart. |
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ὥραν | a time |
Parse: Noun, Accusative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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αἰώνιον | eternally |
Parse: Adjective, Accusative Masculine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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ἀπέχῃς | you might possess |
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: ἀπέχω Sense: have. |
Greek Commentary for Philemon 1:15
Old adverb, in N.T. only here and Romans 5:7. [source]
Final clause with ινα hina and present active subjunctive of απεχω apechō to have back, “that thou might keep on having him back.” For ever (αιωνιον aiōnion). “Eternal,” here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon. [source]
“Eternal,” here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon. [source]
Reverse Greek Commentary Search for Philemon 1:15
More literally, the good will of my heart. See on Luke 2:14. Compare Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9; 2 Thessalonians 1:11. [source]
No papyri examples of this word, though ευδοκησις eudokēsis occurs, only in lxx and N.T., but no example for “desire” unless this is one, though the verb ευδοκεω eudokeō is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew 11:26; 2 Thessalonians 1:11; Philemon 1:15; Philemon 2:13; Ephesians 1:5, Ephesians 1:9). [source]
Not strictly in the sense of kindly or friendly feeling, as Luke 2:14; Philemon 1:15, but because it pleased Him, see Luke 10:21; Matthew 11:26. The other sense, however, is included and implied, and is expressed by in love. [source]
This peculiar phrase occurs nowhere else by Paul. We have often ο Χριστος ho Christos (the Christ or Messiah) as in Philemon 1:15, Ιησους Χριστος Iēsous Christos (Jesus Christ), Χριστος Ιησους Christos Iēsous (Christ Jesus), ο Κυριος Ιησους ho Kurios Iēsous (the Lord Jesus, very often), but nowhere else ο Χριστος Ιησους ho Christos Iēsous and Ιησους ο Κυριος Iēsous ho Kurios Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). “As therefore ye received the Christ (the Messiah), Jesus the Lord.” Ye were taught right. Walk in him (εν αυτωι περιπατειτε en autōi peripateite). “Go on walking in him” (present active indicative of περιπατεω peripateō). Stick to your first lessons in Christ. [source]
N.T.oLit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase πρὸς ὥραν foran hour: see 2 Corinthians 7:8; Galatians 2:5; Philemon 1:15. Comp. πρὸς καιρὸν fora season, Luke 8:13; 1 Corinthians 7:5. [source]
Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness(P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία goodpleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Song of Solomon 3:4; 16:12. As related to others, good will, benevolence. Luke href="/desk/?q=lu+10:21&sr=1">Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philemon 1:15; Philemon 2:13; Ps. of Song of Solomon 8:39. [source]
Κωλύειν , properly to hinder or check. Ἁπέχεσθαι to hold one's self off. In Paul, 1 Thessalonians 4:3; 1 Thessalonians 5:22; Philemon 1:15. Commanding is not expressed, but is implied in forbidding; “Bidding not to marry and (bidding) to abstain from meats.” The ascetic tendencies indicated by these prohibitions developed earlier than these Epistles among the Essenes, an ascetic Jewish brotherhood on the shores of the Dead Sea, who repudiated marriage except as a necessity for preserving the race, and allowed it only under protest and under stringent regulations. They also abstained strictly from wine and animal food. This sect was in existence in the lifetime of our Lord. Strong traces of its influence appear in the heresy assailed in Paul's Epistle to the Colossians. The Christian body received large accessions from it after the destruction of Jerusalem (70 a.d.). The prohibitions above named were imposed by the later Gnosticism of the second century. [source]
Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb κηρύσσειν toproclaim or preach is very common in his writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philemon 1:15, etc. [source]