2 Corinthians 11:16

Paul’s Sufferings for Christ

11:16 I say again, let no one think that I am a fool. ¹  But if you do, then at least accept me as a fool, so that I too may boast a little.

Matthew 10:14

10:14 And if anyone will not welcome you or listen to your message, shake the dust off ²  your feet as you leave that house or that town.

Matthew 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ³ 

Luke 10:8

10:8 Whenever ⁴  you enter a town ⁵  and the people ⁶  welcome you, eat what is set before you.

Philippians 2:29

2:29 So welcome him in the Lord with great joy, and honor people like him,

Colossians 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Philemon 1:12

1:12 I have sent ⁷  him (who is my very heart) ⁸  back to you.

Philemon 1:17

1:17 Therefore if you regard me as a partner, accept him as you would me.

Philemon 1:2

1:2 to Apphia ⁹  our sister, ¹⁰  to Archippus our ¹¹  fellow soldier, and to the church that meets in your house.

Philemon 1:10

1:10 I am appealing ¹²  to you concerning my child, whose spiritual father I have become ¹³  during my imprisonment, ¹⁴  that is, Onesimus,

Philemon 1:3

1:3 Grace and peace to you ¹⁵  from God our Father and the Lord Jesus Christ!

Philemon 1:8-10

Paul’s Request for Onesimus

1:8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 1:9 I would rather appeal ¹⁶  to you on the basis of love – I, Paul, an old man ¹⁷  and even now a prisoner for the sake of Christ Jesus ¹⁸  – 1:10 I am appealing ¹⁹  to you concerning my child, whose spiritual father I have become ²⁰  during my imprisonment, ²¹  that is, Onesimus,

[11:16]  ¹ tn Or “am foolish.”

[10:14]  ² sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:40]  ³ sn The one who sent me refers to God.

[10:8]  ⁴ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁵ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[1:12]  ⁷ 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]  ⁸ tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

[1:2]  ⁹ sn Apphia is thought to be the wife of Philemon.

[1:2]  ¹⁰ tc Most witnesses (D² Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.

[1:2]  ¹¹ tn Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.

[1:10]  ¹² tn Or “I am encouraging…”

[1:10]  ¹³ 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]  ¹⁴ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:3]  ¹⁵ tn Grk “Grace to you and peace.”

[1:9]  ¹⁶ tn Or “encourage.”

[1:9]  ¹⁷ tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.

[1:9]  ¹⁸ tn Grk “a prisoner of Christ Jesus.”

[1:10]  ¹⁹ tn Or “I am encouraging…”

[1:10]  ²⁰ 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]  ²¹ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.