Here Paul takes the stylus and writes these words himself (see Col 4.18). The aorist tense of the verb “to write” is another instance of the epistolary aorist (see verse 12). Only here in the NT does the verb apotinō “to repay” occur.

I will write this with my own hand may be expressed as “I myself am writing the following words.” In some languages, with my own hand is expressed “with my own fingers” or even “with my own arm.” It is important to use the expression which is most in keeping with receptor-language usage.

I, Paul, will pay you back may be rendered as “I, Paul, will pay you.” A literal rendering of “pay back” might suggest that this was a debt which Paul himself had incurred and not on behalf of Onesimus. It may be necessary to refer to what is to be paid as, “I will pay you whatever is owed” or “I will pay you all that money.”

Then Paul adds, almost as an afterthought, a reminder to Philemon: “I am now indebted to you; but don’t forget that your debt to me is much greater—you owe me you very self.” Paul is referring to the fact that he had been instrumental in Philemon’s conversion, so that Philemon owes his spiritual life to Paul.

The phrase translated I should not have to remind you is used also in 2 Cor 9.4. It may be expressed as “surely it is not necessary for me to mention to you” or “… to tell you.”

The verb owe in this verse translates the compound prosopheilō which occurs only here in the NT; the simple opheilō is used in verse 18. It may be rather difficult to speak of “owing oneself.” The Good News Translation rendering that you owe your very self to me may, however, be restructured as “you are in debt to me for life.” But a literal rendering of “for your life” might suggest that Paul himself had at one time rescued Philemon from death. It may, therefore, be essential to indicate precisely what is involved, for example, “you are in debt to me for your new life through Christ” or “… for your life as a Christian.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

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

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

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

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

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

A prisoner for his sake: see Philemon 1.9.

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Do me this favor translates the passive of the verb oninēmi, used only here in the NT (see verse 11), “may I be benefited, profited” (by you). Please do me this favor may be expressed as “be so good as to help me in this way” or “I ask you to help me in this way.”

For the Lord’s sake is literally in Greek “in the Lord” (see Revised Standard Version). It may be translated “as a fellow Christian” (see Translator’s New Testament). Or it may be rendered as “as a way of serving the Lord.”

Instead of “in Christ” (Revised Standard Version), later manuscripts have “in the Lord” (see King James Version). As a brother in Christ may be rendered as “as a fellow believer.”

Cheer me up is the same expression as in verse 7, “refresh my heart.” It may be expressed simply as “make me happy,” but frequently the equivalent of cheer me up is an idiomatic expression, “cause my heart to sing” or “give my heart sweetness.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Again Paul repeats I make a request; it is on behalf of Onesimus, whom he calls “my child” (Revised Standard Version). In order to make clear that this is a spiritual relationship, Good News Translation has my own son in Christ and spiritual father (compare Barclay “I became his father in the faith”). While Paul was in prison, he was able to lead Onesimus to accept the Christian faith. In 1 Cor 4.15, Paul also uses the figure of “begetting” people as Christian converts.

I make a request is equivalent in some languages to “I ask you please.”

On behalf of Onesimus may be expressed in some instances as “concerning Onesimus,” but it is better to try to introduce Onesimus as the one who is going to benefit from such a request; therefore, “I ask you as a help to Onesimus.”

The figurative expression in the clause who is my own son must be restructured as a simile in some languages, for example, “who is, as it were, my own son” or “who has become, so to speak, my own son.” The phrase in Christ may then be combined as “who as now a fellow believer in Christ is, as it were, my own son.”

I have become his spiritual father must also be expressed in some languages as a simile, for example, “I have become, so to speak, his father.” What is expressed in the Good News Translation as spiritual also suggests the figurative meaning of “father,” but it is difficult in a number of languages to find a ready equivalent of spiritual. Therefore, the introduction of an expression such as “so to speak” or “as it were” is perhaps the best way of qualifying this significant metaphor. In some cases, one may say “I have become his father in that he is now a part of the family of believers,” but such an expression would seem to be too expanded.

On the basis of the relation of the accusative form of Onesimus in Greek to the verb “I begot,” John Knox infers that the name Onesimus is the slave’s Christian name given him by Paul.

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Some commentators (for example, Vincent, Moule, Lohse; see New American Bible) take verse 21 to be the beginning of a new section, but it seems preferable to keep it (together with the closely related verse 22) as the conclusion of the main section, since there is no abrupt shift in subject matter.

As I write this would not be translated in such a way as to indicate that Paul was himself writing out the letter. It was obviously dictated since in verse 19 Paul specifically refers to something which he himself wrote as a part of the letter. Accordingly, one may translate as I write this as “as I send this letter to you.”

You will do what I ask translates “your obedience” (Revised Standard Version). Paul takes it for granted that Philemon will comply with his request to receive Onesimus back as he would receive Paul (verse 17).

But, Paul adds, I know that you will do even more. It would seem that Paul is thinking of the possibility that Philemon will set Onesimus free so that Onesimus can return to Paul and help him (verse 13). It may be necessary in some languages to indicate what is specifically involved in the comparison, for example, “I know that you will do even more than what I have asked you to do” or, as expressed in some languages, “I know that in what you will do you will surpass even what I have asked of you.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

In this verse there is an allusion to the name Onesimus, which means “profitable, beneficial.” (The noun onēsis “profit” comes from the verb oninēmi “to profit, benefit,” which appears in verse 20.) The adjective “useless” (Revised Standard Version) occurs only here in the NT; “useful” appears also in 2 Tim 2.21, 4.11. Paul is referring to the change in Onesimus from what he was formerly. Though not conclusive, verse 18 implies that Onesimus has stolen some valuables when he ran away from Philemon; and a slave who ran away was, by definition, quite useless. The two adjectives have the broadest meaning and are not to be restricted only to financial loss or profit.

The temporal phrase at one time may be best expressed in many instances as “formerly” or “in the past.” At one time does not mean “on one occasion.”

He was of no use to you may be expressed as “he did you no good,” or “he was no help to you,” or “he did not in any way help you.” Similarly, the last part of this verse may be expressed as “but now he helps both you and me” or “… can be helpful to both you and me.”

There is practically no way in which the pun on the meaning of the name Onesimus can be reproduced in translation, and therefore it may be useful to introduce a marginal note at this point to indicate the play on the meaning of the name Onesimus.

Both to you and to me may be expressed in a more polite and appropriate form in some languages as “not only to you but also to me.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

Some translations (Jerusalem Bible Traduction œcuménique de la Bible) take verse 22 as the beginning of a new section; but it is so closely related to verse 21 that it should not be separated from it.

At the same time, that is, while making the former request, he adds this other request. The meaning is better represented by such translations as New English Bible New International Version “one thing more”; Jerusalem Bible “there is another thing”; Phillips “will you do something else?” At the same time, get a room ready for me may be rendered as “I also want you to prepare a room for me” or “… get a guest room ready for me.”

The request is get a room ready for me; Paul hopes soon to be a guest in Philemon’s home, as a result of God’s answer to the prayers of all of you. Here Paul uses the plural second person pronoun, whereas up till now, from verse 2, he has used the singular pronoun, referring only to Philemon. All of you would include Philemon, Apphia, Archippus, and the other members of the church.

In a number of languages, it is extremely difficult to find an adequate term for hope. The closest equivalent may be a phrase such as “I wait with confidence,” for hope in its NT meaning implies a confident expectation with regard to some future benefit. A verb such as “wait” indicates future expectation, and “confidence” suggests that in the end there will be some positive benefit.

In translating God will answer the prayers of all of you it is important to employ a word for answer which suggests more than merely responding to a question. Therefore, God will answer the prayers of all of you may be translated as “God will do for you all that you pray to him about.”

I hope that God … will give me back to you translates the Greek passive “I hope … to be given to you.” The verb used, charizomai, means “to make a gift, grant a favor” (in Col 2.13, 3.13 it is used in the sense it often has of “to forgive”). It is a kindness, a favor, that the people are asking God to grant them, namely, that Paul will be given his freedom and be able to come to them. The you is again plural.

A literal rendering of I hope that God will answer the prayers of all of you and give me back to you might suggest that Paul is hoping for two different things, namely, that God will answer the prayers of the believers and that he will give Paul back to the believers. Obviously, of course, what the people are praying for is that he will be given back to them. This relationship can perhaps be best expressed in some languages as “that God will do what you have asked him to do, namely, to give me back to you.” On the other hand, a literal rendering of give me back to you might seem very strange, for this is essentially a causative expression involving a return. Therefore, one may best translate give me back to you as “cause me to return to you” or “allow me to return to you.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .

I am sending … back represents the epistolary aorist (see Col 4.8). What follows in Greek, “that is, my own heart,” is in apposition to “him.” What Paul means is that his love, concern, and most intimate feelings are tied up with Onesimus future, and in returning him to Philemon, Paul is sending his own deepest interests. It is as though Paul himself were going to Philemon.

In selecting a verb to translate sending, it is important to employ a term which is applicable to individuals and not merely to objects. An appropriate translation of I am sending him back to you now must often be rendered as a causative, for example, “I am now causing him to go back to you,” or “… to travel back to you,” or “… to return to you.”

The clause and with him goes my heart is an excellent idiomatic rendering of the underlying Greek text, but it is rare that such an expression can be translated literally into other languages. A more appropriate equivalent may be “he is one who is very dear to me” or “I love him very much.”

This verse was much altered by copyists; for a late resultant text, see King James Version.

The Greek for heart here is the same as in verse 7.

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to Philemon. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .