Paul, with great diffidence, approaches the request he is about to make. I would like to keep him, or perhaps better in English, “I would have liked to keep him,” indicates his personal preference in the matter, which he is forgoing in view of the fact that by right the decision about Onesimus’ future belongs to Philemon, not to Paul. (For similar use of eboulomēn see Acts 25.22.)

I would like to keep him here with me suggests something that Paul would not do, and therefore it may be necessary to make this fact explicit, for example, “I would like to keep him here with me but I will not do so.” To keep him here with me may be rendered as a causative, for example, “I would like to cause him to remain with me.”

There is a rather awkward relationship between clauses in verse 13, for people could understand the purpose clause so that he could help me in your place as being related to while I am in prison for the gospel’s sake. Obviously, however, the clause so that he could help me in your place goes with I would like to keep him here with me. It may, therefore, be preferable to place the temporal clause at the beginning of verse 13, for example, “while I am in prison for the gospel’s sake, I would like to keep him here with me so that he can help me in your place.”

He could help (Good News Translation) or “he might serve” (Revised Standard Version) translates the subjunctive of the verb diakoneō. The general meaning “to help” is preferable, since Paul speaks of Onesimus’ doing this in Philemon’s place; “serve” might be understood to refer to rather menial or degrading work in prison.

In your place: Paul is saying that Onesimus would be doing what Philemon would have been glad to do (see especially Barclay). It is frequently necessary to make the relationships indicated in the phrase in your place somewhat more specific. For example, the last clause of verse 13 may be rendered as “so that he could help me by doing what you would do if you were here.”

In prison for the gospel’s sake: Paul does not specify the occasion of being arrested and jailed because of his activities as an apostle. The words may be translated as “in prison because of having announced the good news,” or “… because I preached the good news,” or “because of my faithfulness to the good news.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

For the concluding benediction see Col 4.18. Here, as in other letters, Paul prays that the grace of the Lord Jesus Christ be with them. (Some later manuscripts have “our Lord Jesus Christ,” see King James Version.) The benediction May the grace of the Lord Jesus Christ be with you all must be introduced in a number of languages by some verb of prayer of petition, for example, “I pray that the grace of the Lord Jesus Christ may be with you all.” Grace must often be expressed as an action or an event, and therefore the structure of this benediction must be considerably changed, for example, “I pray that the Lord Jesus Christ may show his grace to you all” or “… show kindness to you all.”

Good News Translation has you all (also Translator’s New Testament) to show that the pronoun in Greek is plural. The language of the Greek “with your spirit” (Revised Standard Version) is used only in Gal 6.18; Phil 4.23. In English, at least, “with your spirit” carries overtones and implications not present in Paul’s use of the words (see Lohse); the Greek expression means simply “with you” (plural).

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Some translations (Jerusalem Bible Traduction œcuménique de la Bible) take verse 22 as the beginning of a new section; but it is so closely related to verse 21 that it should not be separated from it.

At the same time, that is, while making the former request, he adds this other request. The meaning is better represented by such translations as New English Bible New International Version “one thing more”; Jerusalem Bible “there is another thing”; Phillips “will you do something else?” At the same time, get a room ready for me may be rendered as “I also want you to prepare a room for me” or “… get a guest room ready for me.”

The request is get a room ready for me; Paul hopes soon to be a guest in Philemon’s home, as a result of God’s answer to the prayers of all of you. Here Paul uses the plural second person pronoun, whereas up till now, from verse 2, he has used the singular pronoun, referring only to Philemon. All of you would include Philemon, Apphia, Archippus, and the other members of the church.

In a number of languages, it is extremely difficult to find an adequate term for hope. The closest equivalent may be a phrase such as “I wait with confidence,” for hope in its NT meaning implies a confident expectation with regard to some future benefit. A verb such as “wait” indicates future expectation, and “confidence” suggests that in the end there will be some positive benefit.

In translating God will answer the prayers of all of you it is important to employ a word for answer which suggests more than merely responding to a question. Therefore, God will answer the prayers of all of you may be translated as “God will do for you all that you pray to him about.”

I hope that God … will give me back to you translates the Greek passive “I hope … to be given to you.” The verb used, charizomai, means “to make a gift, grant a favor” (in Col 2.13, 3.13 it is used in the sense it often has of “to forgive”). It is a kindness, a favor, that the people are asking God to grant them, namely, that Paul will be given his freedom and be able to come to them. The you is again plural.

A literal rendering of I hope that God will answer the prayers of all of you and give me back to you might suggest that Paul is hoping for two different things, namely, that God will answer the prayers of the believers and that he will give Paul back to the believers. Obviously, of course, what the people are praying for is that he will be given back to them. This relationship can perhaps be best expressed in some languages as “that God will do what you have asked him to do, namely, to give me back to you.” On the other hand, a literal rendering of give me back to you might seem very strange, for this is essentially a causative expression involving a return. Therefore, one may best translate give me back to you as “cause me to return to you” or “allow me to return to you.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Some commentators (for example, Vincent, Moule, Lohse; see New American Bible) take verse 21 to be the beginning of a new section, but it seems preferable to keep it (together with the closely related verse 22) as the conclusion of the main section, since there is no abrupt shift in subject matter.

As I write this would not be translated in such a way as to indicate that Paul was himself writing out the letter. It was obviously dictated since in verse 19 Paul specifically refers to something which he himself wrote as a part of the letter. Accordingly, one may translate as I write this as “as I send this letter to you.”

You will do what I ask translates “your obedience” (Revised Standard Version). Paul takes it for granted that Philemon will comply with his request to receive Onesimus back as he would receive Paul (verse 17).

But, Paul adds, I know that you will do even more. It would seem that Paul is thinking of the possibility that Philemon will set Onesimus free so that Onesimus can return to Paul and help him (verse 13). It may be necessary in some languages to indicate what is specifically involved in the comparison, for example, “I know that you will do even more than what I have asked you to do” or, as expressed in some languages, “I know that in what you will do you will surpass even what I have asked of you.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Do me this favor translates the passive of the verb oninēmi, used only here in the NT (see verse 11), “may I be benefited, profited” (by you). Please do me this favor may be expressed as “be so good as to help me in this way” or “I ask you to help me in this way.”

For the Lord’s sake is literally in Greek “in the Lord” (see Revised Standard Version). It may be translated “as a fellow Christian” (see Translator’s New Testament). Or it may be rendered as “as a way of serving the Lord.”

Instead of “in Christ” (Revised Standard Version), later manuscripts have “in the Lord” (see King James Version). As a brother in Christ may be rendered as “as a fellow believer.”

Cheer me up is the same expression as in verse 7, “refresh my heart.” It may be expressed simply as “make me happy,” but frequently the equivalent of cheer me up is an idiomatic expression, “cause my heart to sing” or “give my heart sweetness.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Here Paul takes the stylus and writes these words himself (see Col 4.18). The aorist tense of the verb “to write” is another instance of the epistolary aorist (see verse 12). Only here in the NT does the verb apotinō “to repay” occur.

I will write this with my own hand may be expressed as “I myself am writing the following words.” In some languages, with my own hand is expressed “with my own fingers” or even “with my own arm.” It is important to use the expression which is most in keeping with receptor-language usage.

I, Paul, will pay you back may be rendered as “I, Paul, will pay you.” A literal rendering of “pay back” might suggest that this was a debt which Paul himself had incurred and not on behalf of Onesimus. It may be necessary to refer to what is to be paid as, “I will pay you whatever is owed” or “I will pay you all that money.”

Then Paul adds, almost as an afterthought, a reminder to Philemon: “I am now indebted to you; but don’t forget that your debt to me is much greater—you owe me you very self.” Paul is referring to the fact that he had been instrumental in Philemon’s conversion, so that Philemon owes his spiritual life to Paul.

The phrase translated I should not have to remind you is used also in 2 Cor 9.4. It may be expressed as “surely it is not necessary for me to mention to you” or “… to tell you.”

The verb owe in this verse translates the compound prosopheilō which occurs only here in the NT; the simple opheilō is used in verse 18. It may be rather difficult to speak of “owing oneself.” The Good News Translation rendering that you owe your very self to me may, however, be restructured as “you are in debt to me for life.” But a literal rendering of “for your life” might suggest that Paul himself had at one time rescued Philemon from death. It may, therefore, be essential to indicate precisely what is involved, for example, “you are in debt to me for your new life through Christ” or “… for your life as a Christian.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Paul deals with a delicate subject by treating it as doubtful, which it most certainly was not, for it was the common thing for a runaway slave to take with him some valuables or money from his master.

Done you any wrong translates the verb adikeō (see Col 3.25), a general term covering every possible misdeed. Owes you anything refers specifically to theft; Paul avoids calling it robbery.

Charge it to my account is used figuratively; it is a term borrowed from the business world and simply means that Paul will assume the responsibility for making good any loss suffered by Philemon as a result of Onesimus’ action.

If the conditional clause if he has done you any wrong or owes you anything might suggest that he did not do any wrong, it is better to use some kind of indefinite clause, for example, “whatever wrong he has done you or whatever he owes you.”

Charge it to my account is often expressed somewhat idiomatically, for example, “put my name beside the sum” or “tell me how much I owe you.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .