On the basis of this relationship with Philemon as a partner, Paul appeals to him to give Onesimus the same kind of welcome he would give Paul, that is, receive him as a brother and a partner. The word partner translates the Greek koinōnos, cognate of the noun koinōnia “sharing, fellowship” in verse 6 (compare 2 Cor 8.23 where Paul calls Titus his partner; in Luke 5.10 James and John are called Simon Peter’s partners). Paul is talking about partnership in the Christian faith and work. Paul phrases the matter as if it were in doubt, but this is a rhetorical device (compare a similar kind of statement in Col 2.20).

A literal rendering of the conditional clause if you think of me as your partner might suggest that this would not be the case. In order to indicate clearly the implication of what Paul is saying, one may translate “you think of me as your partner and therefore…” The expression partner often requires some kind of descriptive equivalent, for example, “as one who works together with you for the Lord.”

Welcome him back may be rendered in some instances as “receive him gladly” or, as in some languages, “when he returns, say to him, ‘You are in your own home’ ” or “… my home is your home.” These types of formulaic statements are frequently the way in which people welcome a guest.

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 .

This verse continues from verse 15 as the completion of the sentence, “so that you might have him back for ever, (16) no longer as a slave but…” (as Revised Standard Version has done). It should be noticed that if the Revised Standard Version translation is taken literally, it means that Paul is telling Philemon that Onesimus is to be in deed and in fact a free man. But this does not seem to be what Paul means, and Lohse quotes with approval the comment of H. von Soden that the particle as “expresses the subjective evaluation of the relationship without calling its objective form into question … and therefore the line of thought found in 1 Cor 7.20-24 is not exceeded.” Good News Translation has tried to indicate this by and now he is not just a slave (compare Phillips “not merely as a slave”; Die Bibel im heutigen Deutsch “So now he is for you much more than a slave, that is, a beloved brother”).

The negative-positive contrast in the Good News Translation and now he is not just a slave, but much more than a slave may require an inversion in some languages, for example, “and now he is much more than a slave, he is not just a slave” or “… not a slave only.” By placing the positive statement before the negative, the meaning of the entire expression may often be more readily understood.

In some languages a slave is described as “one who must work without pay,” but more often a term for slave refers to “an owned person” or “a person who belongs to someone else.” The first part of verse 16 may, therefore, be rendered as “and now he is much more than just a person whom you own.”

A dear brother in Christ: Onesimus is now Philemon’s Christian brother, and it is this fact which must determine their relationship from now on. A dear brother in Christ may be equivalent to “a dear fellow believer in Christ,” or “a fellow believer in Christ who is dear to you,” or “a Christian fellow believer dear to you.”

The second part of the verse could be translated, “he means so much to me, but he will mean much more to you…”; compare New International Version “He is very dear to me but even dearer to you…” In a number of languages, it is far more meaningful to use an intensive expression together with a comparative rather than to employ an exclamation, for example, “he means very much to me, and he will mean even more to you.” To express the concept involved in the verb mean, it may be useful to speak of “value,” for example, “he is so valuable to me, but he will be even more valuable to you.”

Both as a slave and as a brother in the Lord translates what is literally “both in the flesh and in the Lord” (so Revised Standard Version). The Greek “in the flesh” means Onesimus’ natural status as a slave; he is still a slave (compare Lohse), but now he is also a dear Christian brother, which is something altogether new for Philemon. The translation should reflect the fact that nowhere in this letter does Paul tell Philemon, in so many words, to set Onesimus free, nor does he take it for granted that Philemon will do so. Rather he seems to take it for granted that Onesimus will continue to be Philemon’s slave, even though their relationship is now transformed by the fact that Onesimus is a Christian. (in verse 21, however, Paul may be hinting that he hopes that Philemon will set Onesimus free.) Lightfoot quotes Meyer on this double relationship “in the flesh and in the latter, he had the slave for a brother.” Their relation as Christian brothers transcendent and transformed but did not replace their relationship as master and slave.

Both as a slave and as a brother in the Lord may be rendered as “he is your slave and he is also your fellow believer in the Lord.” This expression both as a slave and as a brother in the Lord should be combined with the concept of the value which Onesimus will now constitute for Philemon. The meaning may be expressed in some instances as “very much appreciated both as your slave as well as your fellow believer in the Lord.”

“Your fellow believer in the Lord” may also be rendered as “one who believes in the Lord even as you do.”

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 .

“Perhaps” (Revised Standard Version) represents Greek tacha (here and in Rom 5.7). The potentiality suggested by the introductory expression it may be that is often better expressed by an adverb such as “perhaps.”

Was away (from you) … you might have him back refer to two contrasting situations: the first during the time Onesimus was in flight from Philemon and the second when he is to return to his master. It seems quite clear that the way in which Paul phrases the matter [particularly in the use of the cautions “perhaps,” the use of the passive form of the verb “to be separated,” and the avoidance of the verb “he ran away (from you)”] implies that in all this God was at work to bring about the intended result which Paul so ardently hopes to achieve.

Was away from you may be expressed more effectively as a negation, for example, “was not with you” or “did not remain there with you.”

Onesimus’ separation was for a short time (literally “for an hour,” see also 2 Cor 7.8); his return will hold good for all time (Revised Standard Version “for ever”). It is difficult to determine exactly what Paul meant by this “eternally”; perhaps something like “for good,” “permanently” (see a similar use in John 8.35). In any case the new relationship, that of Christian brothers, is a permanent one, which will not change regardless of whatever else may change.

For a short time must not be understood as merely a brief period of a day or so. Obvious Onesimus had traveled some distance from Colossae and had probably been with Paul for some time. If a somewhat definite expression of time must be employed, it should reflect at least several weeks and possibly several months.

For all time may be expressed as “from now on” or “continuously.”

You might have him back may be expressed in many languages as “he might be again with you” or “he might remain with 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 .

In an attempt to make the flow of thought easier to assimilate, Good News Translation has restructured considerably the contents of the verse; Revised Standard Version follows closely the form of the Greek.

To force you (Good News Translation) represents the Greek kata anagkēn (which in Revised Standard Version appears as “by compulsion”). The word represents the outward pressure or force that is laid on someone, under which he is forced to act in a certain way. “Under duress” would be a modern equivalent of the phrase. I do not want to force you to help me may be expressed as “I do not want you to help me because you think you must do so” or “… because I make you help me.”

To help me represents the Greek “the good thing,” that is, the favor, the kindness, that Paul is requesting of Philemon.

Of your own free will represents the opposite of “compulsion.” Only here in the NT does the phrase occur; see the adverb hekousiōs in Heb 10.26; 1 Peter 5.2. Of your own free will may be rendered as “because you want to do so” or “because that is what you would like to do.”

You agree (Good News Translation) or “your consent” (Revised Standard Version) represents the Greek tēs sēs gnomēs. The noun means “idea, opinion,” and here it clearly means agreement, consent, permission. Paul will not act without Philemon’s approval. The double negative in the final sentence of verse 14 involving not … unless may be restructured as an affirmative, for example, “so I will only do what you agree I should do.”

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 .

I am sending … back represents the epistolary aorist (see Col 4.8). What follows in Greek, “that is, my own heart,” is in apposition to “him.” What Paul means is that his love, concern, and most intimate feelings are tied up with Onesimus future, and in returning him to Philemon, Paul is sending his own deepest interests. It is as though Paul himself were going to Philemon.

In selecting a verb to translate sending, it is important to employ a term which is applicable to individuals and not merely to objects. An appropriate translation of I am sending him back to you now must often be rendered as a causative, for example, “I am now causing him to go back to you,” or “… to travel back to you,” or “… to return to you.”

The clause and with him goes my heart is an excellent idiomatic rendering of the underlying Greek text, but it is rare that such an expression can be translated literally into other languages. A more appropriate equivalent may be “he is one who is very dear to me” or “I love him very much.”

This verse was much altered by copyists; for a late resultant text, see King James Version.

The Greek for heart here is the same as in verse 7.

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 .

In this verse there is an allusion to the name Onesimus, which means “profitable, beneficial.” (The noun onēsis “profit” comes from the verb oninēmi “to profit, benefit,” which appears in verse 20.) The adjective “useless” (Revised Standard Version) occurs only here in the NT; “useful” appears also in 2 Tim 2.21, 4.11. Paul is referring to the change in Onesimus from what he was formerly. Though not conclusive, verse 18 implies that Onesimus has stolen some valuables when he ran away from Philemon; and a slave who ran away was, by definition, quite useless. The two adjectives have the broadest meaning and are not to be restricted only to financial loss or profit.

The temporal phrase at one time may be best expressed in many instances as “formerly” or “in the past.” At one time does not mean “on one occasion.”

He was of no use to you may be expressed as “he did you no good,” or “he was no help to you,” or “he did not in any way help you.” Similarly, the last part of this verse may be expressed as “but now he helps both you and me” or “… can be helpful to both you and me.”

There is practically no way in which the pun on the meaning of the name Onesimus can be reproduced in translation, and therefore it may be useful to introduce a marginal note at this point to indicate the play on the meaning of the name Onesimus.

Both to you and to me may be expressed in a more polite and appropriate form in some languages as “not only to you but also to me.”

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 .

Again Paul repeats I make a request; it is on behalf of Onesimus, whom he calls “my child” (Revised Standard Version). In order to make clear that this is a spiritual relationship, Good News Translation has my own son in Christ and spiritual father (compare Barclay “I became his father in the faith”). While Paul was in prison, he was able to lead Onesimus to accept the Christian faith. In 1 Cor 4.15, Paul also uses the figure of “begetting” people as Christian converts.

I make a request is equivalent in some languages to “I ask you please.”

On behalf of Onesimus may be expressed in some instances as “concerning Onesimus,” but it is better to try to introduce Onesimus as the one who is going to benefit from such a request; therefore, “I ask you as a help to Onesimus.”

The figurative expression in the clause who is my own son must be restructured as a simile in some languages, for example, “who is, as it were, my own son” or “who has become, so to speak, my own son.” The phrase in Christ may then be combined as “who as now a fellow believer in Christ is, as it were, my own son.”

I have become his spiritual father must also be expressed in some languages as a simile, for example, “I have become, so to speak, his father.” What is expressed in the Good News Translation as spiritual also suggests the figurative meaning of “father,” but it is difficult in a number of languages to find a ready equivalent of spiritual. Therefore, the introduction of an expression such as “so to speak” or “as it were” is perhaps the best way of qualifying this significant metaphor. In some cases, one may say “I have become his father in that he is now a part of the family of believers,” but such an expression would seem to be too expanded.

On the basis of the relation of the accusative form of Onesimus in Greek to the verb “I begot,” John Knox infers that the name Onesimus is the slave’s Christian name given him by Paul.

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 .