Apologetics Bible
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Philemon is the NT's only entirely personal letter — Paul interceding for the runaway slave Onesimus with his owner Philemon. The gospel's subversive social logic is concentrated here: Paul does not demand slave abolition but creates conditions under which it becomes theologically incoherent to maintain.
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Connected primary witness
- Connected ID:
Philemon_1
- Primary Witness Text: Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds: Which in time past was to thee unprofitable, but now profitable to thee and to me: Whom I have sent again: thou therefore receive him, that is, mine own bowels: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Not now as a servant, but above a servant, a brother beloved, sp...
Connected dataset overlay
- Connected ID:
Philemon_1
- Chapter Blob Preview: Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou ...
Chapter frameStart here before opening notes.
Chapter frame
Philemon is the NT's only entirely personal letter — Paul interceding for the runaway slave Onesimus with his owner Philemon. The gospel's subversive social logic is concentrated here: Paul does not demand slave abolition but creates conditions under which it becomes theologically incoherent to maintain.
Verse 16 — "no longer as a slave, but better than a slave — as a dear brother" — dissolves social hierarchy through the category of brotherhood in Christ. The NT's indirect but inevitable undermining of slavery runs most visibly through this single-chapter letter.
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Philemon 1:1
Greek
Παῦλος δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφὸς Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶνPaylos desmios Christoy Iesoy kai Timotheos o adelphos Philemoni to agapeto kai synergo emon
KJV: Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
AKJV: Paul, a prisoner of Jesus Christ, and Timothy our brother, to Philemon our dearly beloved, and fellow laborer,
ASV: Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker,
YLT: Paul, a prisoner of Christ Jesus, and Timotheus the brother, to Philemon our beloved and fellow-worker,
Exposition: Philemon 1:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:2
Greek
καὶ Ἀπφίᾳ τῇ ⸀ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατʼ οἶκόν σου ἐκκλησίᾳ·kai Apphia te adelphe kai Archippo to systratiote emon kai te kat oikon soy ekklesia·
KJV: And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
AKJV: And to our beloved Apphia, and Archippus our fellow soldier, and to the church in your house:
ASV: and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house:
YLT: and Apphia the beloved, and Archippus our fellow-soldier, and the assembly in thy house:
Commentary WitnessPhilemon 1:2Quoted commentary witness
Commentary Witness
Philemon 1:2
Verse 2 Apphia. Απφια. Under the word Απφα Suidas says: Αδελφης και αδελφου ὑπακορισμα· Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: Και Απφιᾳ τῃ αδελφῃ αγαπητῃ· And to Apphia the beloved sister. Though αδελφῃ, sister, be not in our common text, it is found in AD*EFG, several others, the Itala, Vulgate, Slavonic, etc.; and is undoubtedly genuine. Archippus, Αρχιππος. The ruler or master of the horse; from αρχων, a chief, and ἱππος, a horse. Heroes of old were, both among the Greeks and Trojans, celebrated for their skill in managing and taming the horse, and employing him in war; this frequently occurs in Homer. The import of the name of Archippus might suggest this idea to the apostle's mind, and lead him to say: Archippus our Fellow Soldier. Suidas mentions a person of this name, who was once victor at the games, in the ninety-first Olympiad. There was one of the pupils of Pythagoras of this name; and I introduce him here for the sake of a quotation from St. Jerome, (Apol. adv. Ruffin.), relative to the doctrines taught by him and his fellow disciple, Lysis: Φευκτεον πανταπασι και εκκοπτεον ασθενειαν μεν του σωματος, απαιδευσιαν δε της ψυχης, ακολασιαν δε της γαστρος, στασιν δε της πολεως, την δε διαφωνιαν απο της οικιας, και κοινῃ απο παντων το ακρατες· "By all means and methods these evils are to be shunned and cut off: effeminacy from the body; Ignorance from the soul; delicacies from the belly; sedition from the city; discord from the house; and, in general, intemperance from all things." Vid. Fab. Thes. Erud. Schol. Onesimus, Ονησιμος. Useful or profitable; from ονημι, to help. The import of this name led the apostle to play upon the word thus: I beseech thee for any son Onesimus - which in time past was to thee Unprofitable, but now Profitable to thee and me. To the Church in thy house - The congregation of Christians frequently assembling in Philemon's house; for at this time the Christians had neither temples, churches, nor chapels. See the note on Rom 16:5, and the reference there. It is very probable that Apphia was the wife of Philemon, and Archippus, their son, the pastor of the Church at Philemon's house.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 16:5
Named authorities or texts detected in the witness
- Vulgate
- Apphia
- Itala
- Slavonic
- Archippus
- Trojans
- Homer
- Fellow Soldier
- Olympiad
- St
- Jerome
- Apol
- Ruffin
- Lysis
- Vid
- Fab
- Thes
- Erud
- Schol
- Onesimus
- Unprofitable
- Philemon
Exposition: Philemon 1:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:3
Greek
χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.charis ymin kai eirene apo theoy patros emon kai kyrioy Iesoy Christoy.
KJV: Grace to you, and peace, from God our Father and the Lord Jesus Christ.
AKJV: Grace to you, and peace, from God our Father and the Lord Jesus Christ.
ASV: Grace to you and peace from God our Father and the Lord Jesus Christ.
YLT: Grace to you, and peace, from God our Father, and the Lord Jesus Christ!
Commentary Witness (Generated)Philemon 1:3Generated editorial synthesis
Commentary Witness (Generated)
Philemon 1:3
Philemon 1:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Grace to you, and peace, from God our Father and the Lord Jesus Christ.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Philemon 1:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Lord Jesus Christ
Exposition: Philemon 1:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Grace to you, and peace, from God our Father and the Lord Jesus Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:4
Greek
Εὐχαριστῶ τῷ θεῷ μου πάντοτε μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου,Eycharisto to theo moy pantote mneian soy poioymenos epi ton proseychon moy,
KJV: I thank my God, making mention of thee always in my prayers,
AKJV: I thank my God, making mention of you always in my prayers,
ASV: I thank my God always, making mention of thee in my prayers,
YLT: I give thanks to my God, always making mention of thee in my prayers,
Commentary WitnessPhilemon 1:4Quoted commentary witness
Commentary Witness
Philemon 1:4
Verse 4 I thank my God - For all the good he has bestowed upon you, making mention of thee always in my prayers, that thou mayest hold fast all that thou hast got, and get all that thou dost farther need.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
Exposition: Philemon 1:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I thank my God, making mention of thee always in my prayers,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:5
Greek
ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν ἣν ἔχεις ⸀πρὸς τὸν κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους,akoyon soy ten agapen kai ten pistin en echeis pros ton kyrion Iesoyn kai eis pantas toys agioys,
KJV: Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
AKJV: Hearing of your love and faith, which you have toward the Lord Jesus, and toward all saints;
ASV: hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints;
YLT: hearing of thy love and faith that thou hast unto the Lord Jesus and toward all the saints,
Commentary WitnessPhilemon 1:5Quoted commentary witness
Commentary Witness
Philemon 1:5
Verse 5 Hearing of thy love and faith - His faith in Christ Jesus, his love to the saints. Several excellent MSS. and some versions put faith before love, which makes a more natural reading. There is no figure of speech which would vindicate our saying faith in the saints; so that, if we do not allow of the arrangement in the MSS. referred to, we shall be obliged to have recourse to the transposition, because faith must refer to Jesus Christ, and love to the saints.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Christ Jesus
- Jesus Christ
Exposition: Philemon 1:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:6
Greek
ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ ⸀τοῦ ἐν ἡμῖν εἰς ⸀Χριστόν·opos e koinonia tes pisteos soy energes genetai en epignosei pantos agathoy toy en emin eis Christon·
KJV: That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
AKJV: That the communication of your faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
ASV: that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.
YLT: that the fellowship of thy faith may become working in the full knowledge of every good thing that is in you toward Christ Jesus;
Commentary WitnessPhilemon 1:6Quoted commentary witness
Commentary Witness
Philemon 1:6
Verse 6 That the communication of thy faith - The words ἡ κοινωνια της πιστεως σου, the fellowship or communication of thy faith, may be understood as referring to the work of love towards the saints - the poor Christians, which his faith in Christ enabled him to perform, faith being taken here for its effects; and indeed the word κοινωνια itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: Κοινωνιαν πιστεως ελεημοσυνην καλει, ὡς απο πιστεως πολλης γενομενην· He terms almsgiving the communication of faith, because it is the fruit of much faith." May become effectual - Dr. Macknight understands these words thus: "That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members." Instead of ενεργης, energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read εναργης, evident. This makes a very good sense, and seems to agree best with the scope of the place. Instead of εν ὑμιν, in You, εν ἡμιν in Us, is the reading of all the best MSS., as well as of several versions and fathers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
- Jesus
- Christians
- Dr
- Christ Jesus
- You
- Us
Exposition: Philemon 1:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:7
Greek
⸀χαρὰν γὰρ ⸂πολλὴν ἔσχον⸃ καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ.charan gar pollen eschon kai paraklesin epi te agape soy, oti ta splagchna ton agion anapepaytai dia soy, adelphe.
KJV: For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
AKJV: For we have great joy and consolation in your love, because the bowels of the saints are refreshed by you, brother.
ASV: For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee, brother.
YLT: for we have much joy and comfort in thy love, because the bowels of the saints have been refreshed through thee, brother.
Commentary WitnessPhilemon 1:7Quoted commentary witness
Commentary Witness
Philemon 1:7
Verse 7 For we have great joy - This verse does not read harmoniously. The Greek authorizes the following arrangement: For we have great joy and consolation in thy love, O brother, because the bowels of the saints are refreshed by thee. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christians
Exposition: Philemon 1:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:8
Greek
Διό, πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον,Dio, pollen en Christo parresian echon epitassein soi to anekon,
KJV: Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
AKJV: Why, though I might be much bold in Christ to enjoin you that which is convenient,
ASV: Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,
YLT: Wherefore, having in Christ much boldness to command thee that which is fit--
Commentary WitnessPhilemon 1:8Quoted commentary witness
Commentary Witness
Philemon 1:8
Verse 8 Wherefore, though I might be much bold - It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee. The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds." There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides." Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel." This ought to recommend him, whatever had been his fault, to Philemon's forgiveness: "Receive him as myself, as my own bowels." Every thing, however, should be voluntary. St. Paul was determined that Philemon's compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;" trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say." St. Paul's discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Gal 4:11-20; to the Philippians, Phi 1:29; Phi 2:2; the second to the Corinthians, 2Cor 6:1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gal 4:11-20
- 2Cor 6:1-13
Named authorities or texts detected in the witness
- Jesus
- Wherefore
- Christ
- Dr
- Paley
- Christ Jesus
- Onesimus
- Yet
- St
- Philemon
- Aged
- Gospel
- Miletus
- Agrippa
- Romans
- Galatians
- Philippians
- Corinthians
- Horae Paulinae
Exposition: Philemon 1:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:9
Greek
διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης νυνὶ δὲ καὶ δέσμιος ⸂Χριστοῦ Ἰησοῦ⸃—dia ten agapen mallon parakalo, toioytos on os Paylos presbytes nyni de kai desmios Christoy Iesoy
KJV: Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
AKJV: Yet for love’s sake I rather beseech you, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
ASV: yet for love’s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus:
YLT: because of the love I rather entreat, being such an one as Paul the aged, and now also a prisoner of Jesus Christ;
Commentary WitnessPhilemon 1:9Quoted commentary witness
Commentary Witness
Philemon 1:9
Verse 9 Paul the aged - If we allow St. Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Act 7:58; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord. But the word πρεσβυς signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfill such an office, because of their experience and solidity; and πρεσβυτης, for πρεσβευτης, is used in the same sense and for the same reason by the Septuagint; hence some have thought that we should translate here, Paul the ambassador. This would agree very well with the scope and even the design of the place.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:58
Named authorities or texts detected in the witness
- Septuagint
- St
- Stephen
- Lord
Exposition: Philemon 1:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:10
Greek
παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς ⸀δεσμοῖς Ὀνήσιμον,parakalo se peri toy emoy teknoy, on egennesa en tois desmois Onesimon,
KJV: I beseech thee for my son Onesimus, whom I have begotten in my bonds:
AKJV: I beseech you for my son Onesimus, whom I have begotten in my bonds:
ASV: I beseech thee for my child, whom I have begotten in my bonds, Onesimus,
YLT: I entreat thee concerning my child--whom I did beget in my bonds--Onesimus,
Commentary WitnessPhilemon 1:10Quoted commentary witness
Commentary Witness
Philemon 1:10
Verse 10 I beseech thee for my son Onesimus - It is evident from this that Onesimus was converted by St. Paul while he was prisoner at Rome, and perhaps not long before he wrote this epistle.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
- Rome
Exposition: Philemon 1:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I beseech thee for my son Onesimus, whom I have begotten in my bonds:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:11
Greek
τόν ποτέ σοι ἄχρηστον νυνὶ ⸀δὲ σοὶ καὶ ἐμοὶ εὔχρηστον,ton pote soi achreston nyni de soi kai emoi eychreston,
KJV: Which in time past was to thee unprofitable, but now profitable to thee and to me:
AKJV: Which in time past was to you unprofitable, but now profitable to you and to me:
ASV: who once was unprofitable to thee, but now is profitable to thee and to me:
YLT: who once was to thee unprofitable, and now is profitable to me and to thee,
Commentary WitnessPhilemon 1:11Quoted commentary witness
Commentary Witness
Philemon 1:11
Verse 11 Was to thee unprofitable - Alluding to the meaning of Onesimus's name, as has been already noted; though the apostle uses a different Greek word to express the same idea.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:11
Source lane
Apologetics Bible source bundle
Exposition: Philemon 1:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Which in time past was to thee unprofitable, but now profitable to thee and to me:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:12
Greek
ὃν ἀνέπεμψά ⸂σοι αὐτόν, τοῦτʼ ἔστιν τὰ ἐμὰ σπλάγχνα⸃·on anepempsa soi ayton, toyt estin ta ema splagchna·
KJV: Whom I have sent again: thou therefore receive him, that is, mine own bowels:
AKJV: Whom I have sent again: you therefore receive him, that is, my own bowels:
ASV: whom I have sent back to thee in his own person, that is, my very heart:
YLT: whom I did send again, and thou him (that is, my own bowels) receive,
Commentary WitnessPhilemon 1:12Quoted commentary witness
Commentary Witness
Philemon 1:12
Verse 12 Whom I have sent again - The Christian religion never cancels any civil relations; a slave, on being converted, and becoming a free man of Christ, has no right to claim, on that ground, emancipation from the service of his master. Justice, therefore, required St. Paul to send back Onesimus to his master, and conscience obliged Onesimus to agree in the propriety of the measure; but love to the servant induced the apostle to write this conciliating letter to the master.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christ
- Justice
- St
Exposition: Philemon 1:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whom I have sent again: thou therefore receive him, that is, mine own bowels:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:13
Greek
ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ ⸂μοι διακονῇ⸃ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου,on ego eboylomen pros emayton katechein, ina yper soy moi diakone en tois desmois toy eyaggelioy,
KJV: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
AKJV: Whom I would have retained with me, that in your stead he might have ministered to me in the bonds of the gospel:
ASV: whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel:
YLT: whom I did wish to retain to myself, that in thy behalf he might minister to me in the bonds of the good news,
Commentary WitnessPhilemon 1:13Quoted commentary witness
Commentary Witness
Philemon 1:13
Verse 13 That in thy stead he might have ministered unto me - As Philemon was one of Paul's converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master's stead.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:13
Source lane
Apologetics Bible source bundle
Exposition: Philemon 1:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:14
Greek
χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον·choris de tes ses gnomes oyden ethelesa poiesai, ina me os kata anagken to agathon soy e alla kata ekoysion·
KJV: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
AKJV: But without your mind would I do nothing; that your benefit should not be as it were of necessity, but willingly.
ASV: but without thy mind I would do nothing; that thy goodness should not be as of necessity, but of free will.
YLT: and apart from thy mind I willed to do nothing, that as of necessity thy good deed may not be, but of willingness,
Commentary WitnessPhilemon 1:14Quoted commentary witness
Commentary Witness
Philemon 1:14
Verse 14 That thy benefit should not be as it were of necessity - If the apostle had kept Onesimus in his service, and written to Philemon to forgive him and permit him to stay, to this it is probable he would have agreed; but the benefit thus conceded might have lost much of its real worth by the consideration that, had he been at Colosse, Philemon would not have sent him to Rome; but, being there and in the apostle's service, he could not with propriety order him home: thus the benefit to the apostle would have appeared to have been of necessity. The apostle, therefore, by sending him back again, gave Philemon the opportunity to do all as if self-moved to it. This is a very delicate touch.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Colosse
- Rome
Exposition: Philemon 1:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:15
Greek
τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν ἵνα αἰώνιον αὐτὸν ἀπέχῃς,tacha gar dia toyto echoristhe pros oran ina aionion ayton apeches,
KJV: For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
AKJV: For perhaps he therefore departed for a season, that you should receive him for ever;
ASV: For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;
YLT: for perhaps because of this he did depart for an hour, that age-duringly thou mayest have him,
Commentary WitnessPhilemon 1:15Quoted commentary witness
Commentary Witness
Philemon 1:15
Verse 15 He - departed for a season - This is another most delicate stroke. He departed thy slave, thy unfaithful slave; he departed for a short time; but so has the mercy of God operated in his behalf, and the providence of God in thine, that he now returns, not an unfaithful slave, in whom thou couldst repose no confidence, but as a brother, a beloved brother in the Lord, to be in the same heavenly family with thee for ever. Thou hast, therefore, reason to be thankful to God that he did depart, that he might be restored to thee again infinitely better than he was when be left thee. God has permitted his unfaithfulness, and overruled the whole both to his advantage and thine. The apology for Onesimus is very similar to that made by Joseph for his brethren, Gen 45:5.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 45:5
Named authorities or texts detected in the witness
- Ovid
- Lord
Exposition: Philemon 1:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For perhaps he therefore departed for a season, that thou shouldest receive him for ever;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:16
Greek
οὐκέτι ὡς δοῦλον ἀλλὰ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ.oyketi os doylon alla yper doylon, adelphon agapeton, malista emoi, poso de mallon soi kai en sarki kai en kyrio.
KJV: Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?
AKJV: Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more to you, both in the flesh, and in the Lord?
ASV: no longer as a servant, but more than a servant, a brother beloved, specially to me, but how much rather to thee, both in the flesh and in the Lord.
YLT: no more as a servant, but above a servant--a brother beloved, especially to me, and how much more to thee, both in the flesh and in the Lord!
Commentary WitnessPhilemon 1:16Quoted commentary witness
Commentary Witness
Philemon 1:16
Verse 16 Not now as a servant? - Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me. Both in the flesh and in the Lord? - There is no reason to believe that Onesimus was of the kindred of Philemon; and we must take the term flesh, here, as referring to the right which Philemon had in him. He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon: 1. According to the flesh, as above explained, he was one of his family. 2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon's house. Philemon's interest in him was now doubled, in consequence of his conversion to Christianity.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christian
- Philemon
- Lord
- Christianity
Exposition: Philemon 1:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:17
Greek
Εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ.Ei oyn me echeis koinonon, proslaboy ayton os eme.
KJV: If thou count me therefore a partner, receive him as myself.
AKJV: If you count me therefore a partner, receive him as myself.
ASV: If then thou countest me a partner, receive him as myself.
YLT: If, then, with me thou hast fellowship, receive him as me,
Commentary WitnessPhilemon 1:17Quoted commentary witness
Commentary Witness
Philemon 1:17
Verse 17 If thou count me therefore a partner - If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me. There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it: - Septimius, Claudi, nimirum intelligit unus, Quanti me facias; nam cum rogat, et prece cogit Scilicet, ut tibi se laudare, et tradere coner, Dignum mente domoque legentis honesta Neronis, Munere cum fungi propioris censet amici; Quid possim videt, ac novit me valdius ipso. Multa quidem dixi, cur excusatus abirem: Sed timui, mea ne finxisse minora putarer, Dissimulator opis propriae, mihi commodus uni. Sic ego, majoris fugiens opprobria culpae, Frontis ad urbanae descendi praemia. Quod si Depositum laudas, ob amici jussa, pudorem; Scribe tui gregis hunc, et fortem crede bonumque. "O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit. When he imagines that I possess the honor of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth." This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master's displeasure. See it at the conclusion of these notes (Plm 1:25 (note)).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Claudius Nero
- Septimius
- Epistolar
- Ep
- Philemon
- St
- Paul
- Claudi
- Scilicet
- Neronis
- Nero
- Therefore
- Sabinianus
Exposition: Philemon 1:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'If thou count me therefore a partner, receive him as myself.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:18
Greek
εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ⸀ἐλλόγα·ei de ti edikesen se e opheilei, toyto emoi elloga·
KJV: If he hath wronged thee, or oweth thee ought, put that on mine account;
AKJV: If he has wronged you, or owes you something, put that on my account;
ASV: But if he hath wronged thee at all, or oweth thee aught, put that to mine account;
YLT: and if he did hurt to thee, or doth owe anything, this to me be reckoning;
Commentary WitnessPhilemon 1:18Quoted commentary witness
Commentary Witness
Philemon 1:18
Verse 18 If he hath wronged thee, or oweth thee aught - Had the apostle been assured that Onesimus had robbed his master, he certainly would not have spoken in this hypothetical way; he only puts a possible case: If he have wronged thee, or owe thee aught, place all to my account; I will discharge all he owes thee.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:18
Source lane
Apologetics Bible source bundle
Exposition: Philemon 1:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'If he hath wronged thee, or oweth thee ought, put that on mine account;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:19
Greek
ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτόν μοι προσοφείλεις.ego Paylos egrapsa te eme cheiri, ego apotiso· ina me lego soi oti kai seayton moi prosopheileis.
KJV: I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.
AKJV: I Paul have written it with my own hand, I will repay it: albeit I do not say to you how you owe to me even your own self besides.
ASV: I Paul write it with mine own hand, I will repay it: that I say not unto thee that thou owest to me even thine own self besides.
YLT: I, Paul did write with my hand, I--I will repay; that I may not say that also thyself, besides, to me thou dost owe.
Commentary WitnessPhilemon 1:19Quoted commentary witness
Commentary Witness
Philemon 1:19
Verse 19 I Paul have written it with mine own hand - It is likely that the whole of the letter was written by St. Paul himself, which was not his usual custom. See on 2Thes 3:17 (note). But by thus speaking he bound Philemon to do what he requested, as an act of common civility, if he could not feel a higher motive from what he had already urged. Albeit I do not say to thee how thou owest unto me - I ask thee to do this thing to oblige me, though I will not say how much thou owest unto me; even thine own self, as having been the means of thy conversion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- St
Exposition: Philemon 1:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:20
Greek
ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν ⸀Χριστῷ.nai, adelphe, ego soy onaimen en kyrio· anapayson moy ta splagchna en Christo.
KJV: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
AKJV: Yes, brother, let me have joy of you in the Lord: refresh my bowels in the Lord.
ASV: Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.
YLT: Yes, brother, may I have profit of thee in the Lord; refresh my bowels in the Lord;
Commentary WitnessPhilemon 1:20Quoted commentary witness
Commentary Witness
Philemon 1:20
Verse 20 Yea, brother - It is even so, that thou art thus indebted to me. Let me have joy of thee, in forgiving Onesimus, and receiving him into thy favor. In the words εγε σου οναιμην, which we should translate, let me have Profit of thee, there is an evident paronomasia, or play on the name of Onesimus. See on Plm 1:2 (note), Plm 1:11 (note). Refresh my bowels - Gratify the earnest longing of my soul in this. I ask neither thy money nor goods; I ask what will enrich, not impoverish, thee to give.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Yea
- Onesimus
Exposition: Philemon 1:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:21
Greek
πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ⸀ἃ λέγω ποιήσεις.pepoithos te ypakoe soy egrapsa soi, eidos oti kai yper a lego poieseis.
KJV: Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.
AKJV: Having confidence in your obedience I wrote to you, knowing that you will also do more than I say.
ASV: Having confidence in thine obedience I write unto thee, knowing that thou wilt do even beyond what I say.
YLT: having been confident in thy obedience I did write to thee, having known that also above what I may say thou wilt do;
Commentary WitnessPhilemon 1:21Quoted commentary witness
Commentary Witness
Philemon 1:21
Verse 21 Having confidence in thy obedience - I know that it will please thee thus to oblige thy friend, and I know that thou wilt do more than I request, because thou feelest the affection of a son to thy spiritual father. Some think that the apostle hints to Philemon that he should manumit Onesimus.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Onesimus
Exposition: Philemon 1:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:22
Greek
ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν, ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν.ama de kai etoimaze moi xenian, elpizo gar oti dia ton proseychon ymon charisthesomai ymin.
KJV: But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
AKJV: But with prepare me also a lodging: for I trust that through your prayers I shall be given to you.
ASV: But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you.
YLT: and at the same time also prepare for me a lodging, for I hope that through your prayers I shall be granted to you.
Commentary WitnessPhilemon 1:22Quoted commentary witness
Commentary Witness
Philemon 1:22
Verse 22 But withal prepare me also a lodging - Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse. For I trust that through your prayers - It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See Act 28:30, and Phi 2:24; and that he had that liberation now in full prospect.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 28:30
Named authorities or texts detected in the witness
- Ray
- Colosse
- Rome
Exposition: Philemon 1:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:23
Greek
⸀Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ,Aspazetai se Epaphras o synaichmalotos moy en Christo Iesoy,
KJV: There salute thee Epaphras, my fellowprisoner in Christ Jesus;
AKJV: There salute you Epaphras, my fellow prisoner in Christ Jesus;
ASV: Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee;
YLT: Salute thee doth Epaphras, (my fellow-captive in Christ Jesus,)
Commentary WitnessPhilemon 1:23Quoted commentary witness
Commentary Witness
Philemon 1:23
Verse 23 Epaphras, my fellow prisoner - Epaphras was a Colossian, as we learn from Col 4:12 : Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account St. Paul might, in a general way, call him his fellow prisoner.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Col 4:12
Named authorities or texts detected in the witness
- Epaphras
- Colossian
- Gospel
- St
Exposition: Philemon 1:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'There salute thee Epaphras, my fellowprisoner in Christ Jesus;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:24
Greek
Μᾶρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου.Markos, Aristarchos, Demas, Loykas, oi synergoi moy.
KJV: Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
AKJV: Marcus, Aristarchus, Demas, Lucas, my fellow laborers.
ASV: and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.
YLT: Markus, Aristarchus, Demas, Lukas, my fellow-workmen!
Commentary WitnessPhilemon 1:24Quoted commentary witness
Commentary Witness
Philemon 1:24
Verse 24 Marcus, Aristarchus, etc. - These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with St. Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, Act 12:12, Act 12:25. Aristarchus was probably the same with him mentioned Act 19:29; Act 20:4; Act 27:2. See Col 4:10. Demas - Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome; after which he left him for what is supposed to have been the love of the world, but see the note on 2Tim 4:10. Lucas - Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 12:12
- Act 12:25
- Act 19:29
- Act 20:4
- Act 27:2
- Col 4:10
- 2Tim 4:10
Named authorities or texts detected in the witness
- Marcus
- Aristarchus
- Philemon
- Colossians
- St
- Onesimus
- John Mark
- Barnabas
- Rome
- Apostles
Exposition: Philemon 1:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Philemon 1:25
Greek
Ἡ χάρις τοῦ ⸀κυρίου Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ⸀ὑμῶν.E charis toy kyrioy Iesoy Christoy meta toy pneymatos ymon.
KJV: The grace of our Lord Jesus Christ be with your spirit. Amen. Written from Rome to Philemon, by Onesimus a servant.
AKJV: The grace of our Lord Jesus Christ be with your spirit. Amen.
ASV: The grace of our Lord Jesus Christ be with your spirit. Amen.
YLT: The grace of our Lord Jesus Christ is with your spirit! Amen.
Commentary WitnessPhilemon 1:25Quoted commentary witness
Commentary Witness
Philemon 1:25
Verse 25 The grace of our Lord Jesus Christ be with your spirit - By using the plural, ὑμων, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house. Amen - Is wanting as usual in the best MSS. The subscriptions are also various, as in preceding cases. Versions: The Epistle to Philemon was written at Rome, and sent by the hand of Onesimus. - Syriac. Through the help of God the epistle is finished. It was written at Rome by the hand of Onesimus, servant to Philemon. - Arabic. To the man Philemon. - Aethiopic. It was written at Rome, and sent by Onesimus. - Coptic. Vulgate, nothing. The Epistle to Philemon, Apphia, and Archippus: the end of the Epistle to Philemon and Apphia, the master and mistress of Onesimus; and to Archippus, the deacon of the Church at Colosse: it was written from Rome by Onesimus, a servant. - Philoxesian Syriac. Manuscripts: To Philemon. - To Philemon is finished. - To Philemon, written from Rome by Onesimus - Onesiphorus. - From Paul, by Onesimus, a servant. - From the presence of Paul and Timothy. - The Epistle of Paul the apostle to Philemon. - The common Greek text has, To Philemon, written from Rome by Onesimus, a servant. As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text: - 1. In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle's beloved son, and Philemon's brother. 2. Christianity makes no change in men's civil affairs; even a slave did not become a freeman by Christian baptism. 3. No servant should be either taken or retained from his own master, without the master's consent, Plm 1:13, Plm 1:14. 4. We should do good unto all men, and not be above helping the meanest slave when we have the opportunity. 5. Restitution is due where an injury has been done, unless the injured party freely forgive, Plm 1:18. 6. We should do all in our power to make up quarrels and differences, and reconcile those that are at variance. 7. We should be grateful to our benefactors, and be ready to compensate one good turn with another. 8. We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them. 9. Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office. 10. The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons. 11. Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community. 12. We should never despair of reclaiming the wicked. No man is out of the reach of God's mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a colouring for our want of zeal, and a pretense to excuse our slothfulness. 13. The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence. 14. From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skillful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor. See Macknight and Dodd. There is extant an epistle of Pliny on the very same subject, directed to his friend Sabinianus in behalf of his manumitted slave who had offended him, and was consequently cast out of favor. Dr. Doddridge says that "that epistle, though penned by one who was allowed to excel in the epistolary style, and though it undoubtedly has many beauties, will be found by persons of taste much inferior to this animated composition of the Apostle Paul. I have already introduced an epistle of Horace on a somewhat similar subject; but that of Pliny is so exactly parallel, and so truly excellent, that I am sure its insertion will gratify every intelligent reader, and I insert it the rather because the works of Pliny are in but few hands, and his epistles are known to very few except the learned. C. Plinius Sabiniano suo, S. Libertus tuus, cui succensere te dixeras, venit ad me, advolatusque pedibus meis, tanquam tuis, haesit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem poenitentiae. Vere credo emendatum, quia deliquisse se sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc praecipua mansuetudinis laus, cum irae causa justissima est. Amasti hominem; et, spero, amabis: interim sufficit, ut exorari te sinas. Licebit rursus irasci, si meruerit: quod exoratus excusatius facies. Remitte aliquid adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris illum, ne torseris etiam te. Torqueris enim, cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius, quanto ipsum acrius severiusque corripui, districte minatus nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo iterum: sit modo tale, ut togare me, ut praestare te deceat. Vale. - Epistolar. Iib. ix., Ep. 21. "Caius Plinius to Sabinianus his friend, health. "Thy freed man, with whom thou didst inform me thou wert incensed, came to me and threw himself at my feet, and grasped them as if they had been thine. He wept much, earnestly entreated, and yet said more by his silence. In short, he fully convinced me that he is a penitent. I do verily believe him reformed, because he feels his guilt. Thou art incensed against him I know,, and I know that he has justly merited thy displeasure; but then, clemency has its chief praise when there is the greatest cause for irritation. Thou didst once love the man, and I hope thou wilt love him again. In the meantime permit thyself to be entreated in his behalf. Should he again merit thy displeasure thou wilt have the stronger excuse for indulging it, shouldst thou pardon him now. Consider his youth, consider his tears, consider thy own gentleness of disposition. Do not torment him, do not torment thyself; for, with thy mild disposition, thou must be tormented if thou suffer thyself to be angry. I fear, were I to join my prayers to his, that I should rather seem to compel than to supplicate. Yet I will unite them, and the more largely and earnestly too, as I have sharply and severely reproved him, solemnly threatening, should he offend again, never more to intercede for him. This I said to him, it being necessary that I should alarm him; but I do not say the same to thee, for probably I may entreat thee again, and command thee again, should there be a sufficient reason to induce me to request, and thee to concede. Farewell." Nothing on the subject can be finer than this; but Paul has the advantage, because he had Christian motives to urge. If the energetic Roman had had these, we should have found it difficult to decide between his Latin and the apostle's Greek. It may be now asked whether St. Paul's application in behalf of Onesimus was successful? We have no direct answer to this question, but we may fairly suppose that such pleading could not be in vain. Philemon was a Christian, and owed too much to his God and Savior, and too much to the apostle, as the instrument of his salvation, not to concede a favor which it is congenial to the very spirit of Christianity to grant. The application of Horace in behalf of Septimius was successful, and both Claudius Nero and Augustus took him into their warmest confidence. But this was only a common case of recommendation, and had no difficulties in the way. But did the heathen Sabinianus yield to the entreaties of his friend, and forgive his slave? He did; and we have the record of it in another very elegant letter, in which Pliny expresses his obligation to his friend for his prompt attention to his request. I will transcribe it, and give a translation for the farther satisfaction of the reader. C. Plinius Sabiniano suo, S. Bene fecisti quod libertum aliquando tibi carum, reducentibus epistolis meis, in domum, in animum recepisti. Juvabit hoc te: me certe juvat; primum quod te talem video, ut in ira regi possis: deinde quod tantum mihi tribuis, ut vel auctoritati meae pareas, vel precibus indulgeas. Igitur, et laudo, et gratias ago. Simul in posterum moneo, ut te erroribus tuorum, etsi non fuerit, qui deprecetur, placabilem praestes. Vale - Epistolar. lib. ix., Ep. 24. "Caius Plinius to his friend Sabinianus, health. "Thou hast done well, that, in compliance with my letter, thou hast received thy freed man both into thy house and into thy heart. This must be pleasing to thyself, and it is certainly pleasing to me; first, because I find thee to be a person capable of being governed in thy anger; and secondly, because thou showest so much regard for me, as either to yield this to my authority, or concede it to my entreaties. Therefore I both praise and return thee thanks. 'At the same time I admonish thee to be always ready to forgive the errors of thy servants, although there should be no one to intercede in their behalf. Farewell." These letters contain such excellent lessons of instruction that it will be impossible to read them without profit. They are master pieces in their kind; and no Christian need be ashamed to be indebted to them, whether in regulating his own conduct in respect to forgiveness of injuries, or whether in interceding for them who have fallen under the displeasure of others. Reader, go thou and do likewise. Finished correcting for a new edition, Dec. 23, 1831.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Philemon 1:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Philo
- Vulgate
- Ray
- Jesus
- Philemon
- Versions
- Rome
- Onesimus
- Syriac
- Arabic
- Aethiopic
- Coptic
- Apphia
- Archippus
- Colosse
- Philoxesian Syriac
- Manuscripts
- To Philemon
- Onesiphorus
- From Paul
- Timothy
- Dodd
- Dr
- Apostle Paul
- Vereor
- Vale
- Epistolar
- Iib
- Ep
- Farewell
- Greek
- St
- Christian
- Savior
- Igitur
- Sabinianus
- Reader
- Dec
Exposition: Philemon 1:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The grace of our Lord Jesus Christ be with your spirit. Amen. Written from Rome to Philemon, by Onesimus a servant.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
23
Generated editorial witnesses
2
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Philemon 1:1
- Rom 16:5
- Philemon 1:2
- Philemon 1:3
- Philemon 1:4
- Philemon 1:5
- Philemon 1:6
- Philemon 1:7
- Gal 4:11-20
- 2Cor 6:1-13
- Philemon 1:8
- Act 7:58
- Philemon 1:9
- Philemon 1:10
- Philemon 1:11
- Philemon 1:12
- Philemon 1:13
- Philemon 1:14
- Gen 45:5
- Philemon 1:15
- Philemon 1:16
- Philemon 1:17
- Philemon 1:18
- Philemon 1:19
- Philemon 1:20
- Philemon 1:21
- Act 28:30
- Philemon 1:22
- Col 4:12
- Philemon 1:23
- Act 12:12
- Act 12:25
- Act 19:29
- Act 20:4
- Act 27:2
- Col 4:10
- 2Tim 4:10
- Philemon 1:24
- Philemon 1:25
Named authorities or texts surfaced in commentary
- Jesus
- Paul
- Jesus Christ
- Vulgate
- Apphia
- Itala
- Slavonic
- Archippus
- Trojans
- Homer
- Fellow Soldier
- Olympiad
- St
- Jerome
- Apol
- Ruffin
- Lysis
- Vid
- Fab
- Thes
- Erud
- Schol
- Onesimus
- Unprofitable
- Philemon
- Lord Jesus Christ
- Ray
- Christ Jesus
- Christians
- Dr
- You
- Us
- Wherefore
- Christ
- Paley
- Yet
- Aged
- Gospel
- Miletus
- Agrippa
- Romans
- Galatians
- Philippians
- Corinthians
- Horae Paulinae
- Septuagint
- Stephen
- Lord
- Rome
- Justice
- Colosse
- Ovid
- Christian
- Christianity
- Claudius Nero
- Septimius
- Epistolar
- Ep
- Claudi
- Scilicet
- Neronis
- Nero
- Therefore
- Sabinianus
- Yea
- Epaphras
- Colossian
- Marcus
- Aristarchus
- Colossians
- John Mark
- Barnabas
- Apostles
- Philo
- Versions
- Syriac
- Arabic
- Aethiopic
- Coptic
- Philoxesian Syriac
- Manuscripts
- To Philemon
- Onesiphorus
- From Paul
- Timothy
- Dodd
- Apostle Paul
- Vereor
- Vale
- Iib
- Farewell
- Greek
- Savior
- Igitur
- Reader
- Dec
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Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness (Generated)
Philemon 1:1
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Philemon 1:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness