Because I love you represents the Greek “on account of love,” which might be rendered impersonally “on the basis of (Christian) love,” or mutually, “because we love another” (Barclay). The rendering of love in this context should suggest friendship and sincere appreciation.

I make a request translates parakaleō (also verse 10), here with the meaning of “to plead, appeal,” perhaps “to beg a favor.” An appeal is often expressed figuratively, for example, “I ask you with my heart exposed” or “I ask you from my abdomen.”

What follows in the verse comes as a concessive clause, even though I am, which implies that what Paul is gives him the right to do otherwise than make a request. The concessive clause I do this even though … may be restructured in some languages as “I could do it differently, for I am…”

Ambassador translates the Greek presbutēs, which is usually “an old man” (see Luke 1.18, Titus 2.2; “old women” in Titus 2.3). But this word sometimes appears as a variant spelling of presbeutēs, and on this basis Good News Translation Revised Standard Version New American Bible Barclay New English Bible Translator’s New Testament Barclay Goodspeed Twentieth Century New Testament and others take it here to mean ambassador, which seems much more appropriate in the context (so Lightfoot, Moule). (The noun presbeutēs does not appear in the NT, but the cognate verb presbeuō is used in 2 Cor 5.20, Eph 6.20.) Others (Vincent, Lohse) think “an old man” is meant, and that is how it is translated in Jerusalem Bible Die Bibel im heutigen Deutsch Traduction œcuménique de la Bible Bible en français courant Biblia Dios Habla Hoy New International Version Moffatt Phillips. It is impossible to decide precisely how old Paul would be; according to the sixth-century B.C. Greek physician Hippocrates, this word applied to an individual between 49 and 56.

Ambassador may be rendered as “one who represents” or “one who carries a message on behalf of” or “one who travels in order to speak for.”

A prisoner for his sake: see Philemon 1.9.

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 Greek this verse is concessive in force (“even though I could…”), which carries on into verse 9 (“instead, I ask you…”). This element is picked up and repeated in verse 10 (“I ask you…”). For greater ease of understanding, most translations break up into simpler sentences this complex sentence, which goes without a major break until the end of verse 12.

For this reason refers back to the contents of the preceding section (verses 4-7) and specifically to Philemon’s well-known love for his fellow Christians (verse 5, 7). A literal rendering of for this reason may not be sufficient to show the relationship between the body of the letter and the introductory section. Therefore, it may be advisable to mark the relationship somewhat explicitly, for example, “because of the way in which you love God’s people” or “… show concern for God’s people.”

I could be bold enough. The noun parrēsia means primarily “freedom in speech,” and by extension “boldness, confidence” in attitude. Here it clearly implies that Paul has the right, the authority, to command Philemon, but refrains from using it. Since Paul does not order Philemon to do what he should, it may be necessary to make this somewhat more explicit, for example, “I could be bold enough, but I will not be.” This may be combined effectively with the clause, to order you to do what should be done: “I could tell you with strong words what should be done, but I will not.”

As your brother in Christ translates the Greek en Christō. Here more than “as a Christian” seems to be implied; it appears to involve not just Paul’s own status as a Christian (so Goodspeed), but the relationship between him and Philemon. So Barclay “our relationship as Christians” (see Translator’s New Testament). Others take it in the sense, “although the right has been given me by Christ” (Bible en français courant Phillips); Biblia Dios Habla Hoy has “as an apostle of Christ”; Die Bibel im heutigen Deutsch has “by referring to Christ.” As your brother in Christ may be rendered “as one who also trusts in Christ,” or “as one who trusts in Christ even as you do,” or “as one who is a follower of Christ even as you are.”

To order translates epitassō, found only here in Paul’s letters; it implies a superiority in rank. A verb such as epitassō in the meaning of “to order” or “to command” must be rendered in a number of languages as a verb introducing direct discourse, for example, “to order you, ‘This is what you must do.’ ”

What should be done: for a similar use of the verb anēkō see Col 3.18. Paul does not spell out specifically what Philemon should do, but by indirection and implication he makes it clear enough. Philemon should receive Onesimus as a Christian brother and then set him free so that he can return to Paul to help him in his work (verse 13-14).

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 .

The phrase dear brother is a rendering of what in Greek is literally “brother” in a form of direct address, but in this context such a vocative expression suggests more than “brother” alone would, and therefore the addition of “dear” is justified in order to suggest the friendship which Paul is emphasizing. Dear brother may be rendered as “my dear fellow believer” or, as in some languages, “my dear friend.”

The key words are love (see verse 5), joy (see Col 1.11), and encouragement (Good News Translation) or “comfort” (Revised Standard Version); see the cognate verb parakaleō in Col 2.2, 4.8. Good News Translation has transformed the sentence from the passive (Revised Standard Version “I have derived … from your love”) to an active (your love … has brought me), as being more appropriate in English in this context.

Your love … has brought me great joy may be restructured as “because of your love, I have great joy,” or “… I rejoice very much,” or “… I am exceedingly happy.” It is important in this context to indicate clearly that your love refers to Philemon’s love for fellow believers and the way in which he obviously manifests that concern in helping them.

Has brought me … much encouragement may be expressed as “has caused me to take heart” or “… to have courage again.” This may be expressed metaphorically in some languages as “to cause my heart to be strong again.”

Some translations, like Revised Standard Version, join the two statements with “because,” taking the second one as the reason for the first one. Other translations, like Good News Translation, take the two as essentially separate statements.

Cheered the hearts represents the Greek “the hearts have been refreshed.” The verb anapauō (also verse 20) means “to revive, refresh.” Hearts represents the Greek “the bowels,” which is a biblical way of speaking of the emotions, the inner feelings (also verses 12, 20).

You have cheered the hearts of all of God’s people may be expressed as “you have caused all of God’s people to be happy” or, expressed metaphorically, “… have caused the hearts of all of God’s people to sing” or “… to dance.”

For God’s people see Col 1.2.

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 place of the noun phrase My prayer, one may often more conveniently use a verb expression “I pray that…”

As Moule says, “this is notoriously the most obscure verse in this letter.” Paul here gives the content of his petition. The first phrase in Greek is literally “that the fellowship of your faith,” and it is variously understood: (1) New English Bible “your fellowship with us in our common faith” (also Barclay and C. H. Dodd); (2) New American Bible “your sharing of the faith with others”; (3) Bible en français courant “the fellowship binds you to us by means of the faith”; (4) Barclay “the Christian fellowship that binds you to us”; (5) Die Bibel im heutigen Deutsch “the faith in which you share” (also Lohse). Good News Translation takes koinōnia to be the fellowship which is based on faith; but other interpretations are just as possible, as demonstrated by the wide variety exhibited. Lightfoot takes koinōnia here to have the sense it sometimes has of “kindly deeds of charity, which spring from your faith” (see Phil 1.5 for this meaning of the word).

The Good News Translation rendering our fellowship with you as believers may be rendered as “how as believers we are one with you” or “how we are joined together with you as believers” or “… as those who trust in Christ.” The New English Bible rendering “your fellowship with us in our common faith” may be rendered as “how you join with us in the trust which we all have in Christ.” If “faith” is to be understood as the means of such fellowship as in the Bible en français courant, then one may say “the way in which you are bound to us because of our common trust in Christ” or “the way in which you become one together with us because of the way in which we all trust Christ.”

Will bring about a deeper understanding: it is not clear in whom this deeper understanding is to be effected, whether it is Philemon in particular, or Philemon and all others who are involved, including Paul and his companions. For the latter, Translator’s New Testament has “we may all” and Barclay “us”; for the former, Bible de Jérusalem Jerusalem Bible Twentieth Century New Testament Die Bibel im heutigen Deutsch New International Version have “you.” It may be that Paul has Philemon particularly in mind, but does not want to say so explicitly.

This expression may be rendered as a causative, for example, “will cause us all to understand better” or “… understand more fully.” If those who are to have a more adequate understanding is to be expressed in somewhat more general terms, it is, of course, possible to say “will cause all believers to understand better.”

Bring about translates energēs genētai “may become effective, productive.”

For deeper understanding, a translation of epignōsis, see Col 1.9.

Every blessing (Good News Translation) or “all the good” (Revised Standard Version) are both possible ways of translating the Greek. In any case, Paul is not thinking of material “good things,” but of spiritual benefits. Every blessing must often be expressed as a clause, “all that God has done” or “all the good that comes from God.”

“Ours” (Revised Standard Version) is the reading preferred by modern commentators and translators, but the variant reading “yours” has wide and excellent support (see King James Version). We have in our life includes all Christians and is not restricted to Paul and his group.

In our life in union with Christ (similarly Translator’s New Testament New English Bible Phillips Bible en français courant Barclay) translates the Greek “into (eis) Christ.” There are other ways of translating this, depending on how the phrase is made to relate to the preceding words. Bible de Jérusalem Traduction œcuménique de la Bible Jerusalem Bible “the good things we are able to do for Christ”; New English Bible mg “all the blessings that bring us to Christ”; Barclay “and so may lead us nearer and nearer to Christ”; Lohse (also Vincent) “for the glory of Christ”; Lightfoot “leading to Christ.” It must be recognized that eis Christon is an unusual phrase and probably should not be taken as simply the equivalent of en Christō, “(our life) in union with Christ.” The preposition eis generally denotes movement, progress, direction; so something like “leading to Christ” may well be the most defensible rendering of this admittedly obscure phrase.

If one follows the rendering of the Good News Translation, every blessing which we have in our life in union with Christ, it is possible to translate as “every blessing which we have received (from God) as a result of our union with Christ,” or “all that is good which we have as we live joined with Christ,” or “… in close fellowship with Christ.” Note, however, the other possible interpretations, for example, as in Bible de Jérusalem Traduction œcuménique de la Bible Jerusalem Bible, “all the good that we are able to do in order to serve Christ.”

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 says that two things he has heard make him thank God for Philemon: Philemon’s love for all of God’s people and his faith in the Lord Jesus. The Greek text employs a literary figure known as chiasmus (see Lightfoot, Moule), in which the order of the elements in two parallel phrases is a-b-b-a: love-faith-Lord Jesus-saints. Good News Translation (also Bible en français courant Die Bibel im heutigen Deutsch Barclay) has abandoned the figure, since a literal reproduction of it (as in Revised Standard Version Jerusalem Bible New American Bible) leads to misunderstanding. The contents of the verse are identical with that of Col 1.4. Some take pistis here in the sense of “faithfulness, loyalty,” because of the preposition pros “to, toward” and the use of “the Lord” as the one to whom the pistis is directed. But the same preposition is used in 1 Thes 1.8, and the usual meaning of “faith,” in Paul’s letters, that is, trust in Christ, is most probably the one intended here.

Since what Paul heard was actually a report of Philemon’s love for God’s people, it may be important to make this relationship explicit, for example, “I have heard people speak about your love for all of God’s people” or even “people have told me how much you love all God’s people.” If this must be expressed in direct discourse, one may say “people have told me, ‘Philemon loves all of God’s people.’ ”

In translating the term love, it is important to avoid connotations of sexual interest and of “desire” in the sense of “desiring to possess” or “wanting to control.” A more satisfactory equivalent in some languages is “how you take care of all of God’s people” or “how you are so concerned for all of God’s people.” The emphasis is upon the manner in which Philemon has a desire to help God’s people rather than his emotional attachment to God’s people.

The faith you have in the Lord Jesus may be expressed as “the way in which you trust the Lord Jesus” or “… our Lord Jesus.”

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 .

Good News Translation has made clear that Paul is addressing only one person, namely Philemon (see also Bible en français courant Die Bibel im heutigen Deutsch Translator’s New Testament Phillips). The name Philemon alone would in English be too distant, so brother is used (see Philemon 1.7). In certain instances Brother Philemon may be expressed as “my dear Philemon” or “Philemon my friend.” Frequently, however, there is some standard expression in languages to identify fellow Christians, and this would be an appropriate expression in this context, but it should carry the connotation of friendship and intimacy. In some languages an expression such as “relative” is used, and in other cases “fellow clansman.”

Good News Translation has rearranged the three items in Paul’s statement: (1) he prays, (2) he mentions Philemon, and (3) he thanks God. The adverb “always” (Revised Standard Version) goes with I mention you, and the sense of “when I pray, I always mention you” is represented by every time I pray I mention you.

I mention you (also Moffatt Goodspeed New English Bible Barclay Traduction œcuménique de la Bible Jerusalem Bible) is one way of understanding the Greek phrase (compare Lightfoot, Moule); Revised Standard Version “I remember you” (also Translator’s New Testament New International Version Bible en français courant Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy) is another way. The former seems more appropriate as a deliberate act, not a chance happening. A literal translation such as “I remember you” might suggest in some languages that Paul had forgotten about Philemon. The meaning of the Greek term rendered “remember” in Revised Standard Version really means in this context, “to constantly bear in mind.” One can, therefore, translate “whenever I pray, I bear you in mind” or “… I constantly think of you.”

Paul, like the OT psalmists (for example, Psa 3.7; 5.2; 22.2; 25.2), uses my God to emphasize the intensity of his personal relation with God. In a number of languages, one cannot say “my God,” since this would suggest that the individual in question possesses God. The correct rendering of this phrase may, therefore, be “the God whom I worship.” On the other hand, an emphatic form of “I” might suggest “the God whom I worship but you do not,” in which case an inclusive form of “we” could be employed for this particular context.

I give thanks: see Col 1.3.

In a number of languages, I … give thanks to my God must be translated in such a way as to indicate the content of the thanks, for example, “I give thanks to my God because of you.” Often, however, the expression I … give thanks must be restructured as direct discourse, since it implies some kind of utterance, for example, “I say to my God, ‘I am thankful for Philemon.’ ” However, this may be expressed somewhat more satisfactorily as indirect discourse, for example, “I say to my God that I am thankful to you.” In some instances “thankfulness” can only be expressed in terms of an emotion of happiness, for example, “I am happy because of you.” Thankfulness can be most satisfactorily expressed in some languages as a causative of an emotion, for example, “because you cause my heart to be glad.”

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 we find the standard Pauline greeting, in which he prays that grace and peace may be given them by God our Father (as in Col 1.2). Here Paul adds further and the Lord Jesus Christ (as in Rom 1.7, 1 Cor 1.3, 2 Cor 1.2, Gal 1.3, Phil 1.2). The letter is not a purely personal one (you is plural) even though the request on Onesimus’ behalf is made to the one person, Philemon. The matter, while essentially Philemon’s responsibility, is also of concern to the others.

The third person request May God our Father and the Lord Jesus Christ give you grace and peace must be introduced in a number of languages by a statement suggesting prayer or petition, for example, “I pray that God our father…”

The appositional construction God our Father may be rendered in some languages as a noun followed by a relative clause, for example, “God who is our Father.” In initial translations in a language, it is sometimes important to indicate that “our Father” is to be understood in a figurative sense, for example, “God who is like our father” or “God who is like a father to us.”

In a number of languages, Lord must be identified in relationship to those to whom he is Lord. Therefore, one must say “our Lord” or “he who is Lord over us.”

Give you grace is rendered in a number of languages as “show you kindness” or “show you goodness from his heart,” thus suggesting that the goodness is nothing which is deserved by the recipients but something which comes as the result of unmerited favor.

Peace is not to be understood in this context as absence of war. Here the focus is more upon the psychological and spiritual aspects of peace, sometimes rendered in rather figurative language, for example, “may God our Father and the Lord Jesus Christ cause you … to sit down in your hearts” or “… to rest your livers.”

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 .