1 Samuel 30:15

30:15 David said to him, “Can you take us down to this raiding party?” He said, “Swear to me by God that you will not kill me or hand me over to my master, and I will take you down to this raiding party.”

Obadiah 1:14

1:14 You should not have stood at the fork in the road ¹  to slaughter ²  those trying to escape. ³ 

You should not have captured their refugees when they suffered adversity. ⁴ 

Philemon 1:10-19

1:10 I am appealing ⁵  to you concerning my child, whose spiritual father I have become ⁶  during my imprisonment, ⁷  that is, Onesimus, 1:11 who was formerly useless to you, but is now useful to you ⁸  and me. 1:12 I have sent ⁹  him (who is my very heart) ¹⁰  back to you. 1:13 I wanted to keep him so that he could serve me in your place ¹¹  during ¹²  my imprisonment for the sake of the gospel. ¹³  1:14 However, ¹⁴  without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 1:15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally, ¹⁵  1:16 no longer as a slave, ¹⁶  but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking ¹⁷  and in the Lord. 1:17 Therefore if you regard me as a partner, accept him as you would me. 1:18 Now if he has defrauded you of anything or owes you anything, charge what he owes ¹⁸  to me. 1:19 I, Paul, have written ¹⁹  this letter ²⁰  with my own hand: ²¹  I will repay it. I could also mention that you owe ²²  me your very self.

[1:14]  ¹ tn The meaning of the Hebrew word פֶּרֶק (pereq; here translated “fork in the road”) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means “plunder.” In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT “crossroads”; NRSV “crossings.”

[1:14]  ² tn Heb “to cut off” (so KJV, NRSV); NASB, NIV “to cut down.”

[1:14]  ³ tn Heb “his fugitives”; NAB, CEV “refugees.”

[1:14]  ⁴ tn Heb “in the day of distress” (so KJV, ASV).

[1:10]  ⁵ tn Or “I am encouraging…”

[1:10]  ⁶ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ⁷ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:11]  ⁸ tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א² A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁷ places the καί in brackets, indicating some doubts as to its authenticity.

[1:12]  ⁹ tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.

[1:12]  ¹⁰ tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

[1:13]  ¹¹ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

[1:13]  ¹² tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

[1:13]  ¹³ tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”

[1:14]  ¹⁴ tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.

[1:15]  ¹⁵ sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.

[1:16]  ¹⁶ tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

[1:16]  ¹⁷ tn Grk “in the flesh.”

[1:18]  ¹⁸ tn Grk “charge it to me.”

[1:19]  ¹⁹ tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.

[1:19]  ²⁰ tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.

[1:19]  ²¹ sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.

[1:19]  ²² sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.