Philemon 1:18

1:18 Now if he has defrauded you of anything or owes you anything, charge what he owes ¹  to me.

Philemon 1:11

1:11 who was formerly useless to you, but is now useful to you ²  and me.

Philemon 1:15

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, ³ 

Philemon 1:13

1:13 I wanted to keep him so that he could serve me in your place ⁴  during ⁵  my imprisonment for the sake of the gospel. ⁶ 

Philemon 1:16

1:16 no longer as a slave, ⁷  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 ⁸  and in the Lord.

Philemon 1:10

1:10 I am appealing ⁹  to you concerning my child, whose spiritual father I have become ¹⁰  during my imprisonment, ¹¹  that is, Onesimus,

[1:18]  ¹ tn Grk “charge it to me.”

[1:11]  ² 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.

[1:15]  ³ 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.

[1:13]  ⁴ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

[1:13]  ⁵ 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]  ⁶ 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.”

[1:16]  ⁵ 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]  ⁶ tn Grk “in the flesh.”

[1:10]  ⁶ tn Or “I am encouraging…”

[1:10]  ⁷ 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]  ⁸ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.