καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ,
2to our sister Apphia, to our fellow soldier Archippus, and to the church in your house:
The name that is transliterated as “Archippus” in English is translated in Libras (Brazilian Sign Language) with a sign that combines “soldier” and two people (Paul and Archippus). This refers to Philemon 1:2 where Paul calls Archippus a “fellow soldier.” (Source: Missão Kophós )
“Archippus” in Libras (source )
For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .
Following is the translation of Philemon 1:1-3 into Mexican Sign Language with back-translations into Spanish and English underneath:
© La Biblia en LSM / La Palabra de Dios
Yo Pablo estuve predicando en el servicio de Jesucristo, cuando fui arrestado y encarcelado.
Mi hermano en Cristo, Timoteo, vino a me visitarme en la cárcel, y ahora yo Pablo le escribo una carta a Filemón.
Nosotros dos te enviamos saludos cordiales a ti, Filemón, que ayudaste a mi y a mi compañero Timeoteo cuando predicabamos. A todos que se reunen en tu casa, a la iglesia, saludos,y también a todos los hermanos en Cristo, al igual que a Apia amada, y a Arquipo compañero nuestro en la predicación.
Nuestro Dios y Padre y el Señor Jesucristoles den gracia, amor, y paz.
I, Paul, was preaching in service of Jesus Christ when I was arrested and put in prison.
My brother in Christ, Timothy, came to visit me in prison and now I, Paul, write a letter to Philemon.
Both of us send you cordial greetings, Philemon, you who helped me and my companion Timothy as we preached. Greetings to all who meet in your house, the church, and to all the brothers in Christ, and also to the beloved Apphia and our fellow preacher Archippus.
May God the Father and the Lord Jesus Christ give you grace, love, and peace.
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the exclusive form (excluding the reader of the letter).
In Huautla Mazatec, however, the translators selected the inclusive we.
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
The Greek that is often translated as “church” in English is translated into Avaric as imanl’urazul ahlu: “the community of believers” or “the believing people.”
“The word ‘Church’ presents particular difficulties, as we might expect when we think that even many Christians do not understand it correctly. When people today say ‘church,’ they often mean a particular building, or an organization consisting chiefly of clergy (priests and monks). It is even harder to find a word or combination of words which adequately translates the meaning for people unfamiliar with Christianity. Surprisingly, the Greek word ekklesia, indicating in the classical language ‘an assembly of the people,’ ‘a gathering of citizens,’ has come into Avar and other Dagestani languages in the form kilisa. This, like the word qanch (‘cross’), is an ancient borrowing, presumably from the time before the arrival of Islam, when Dagestan came under the influence of neighboring Christian states. In modern usage, however, this word indicates a place of Christian worship. Thus it is completely inappropriate as a translation of its New Testament ancestor ekklesia.
“We were obliged to look at various words which are closer to the meaning of the Greek. Some of these words are dandel’i (‘meeting’), danderussin (‘assembly’), the Arabic-derived mazhlis (‘meeting, conference’), zhama’at (‘society, community’), ahlu (‘race, people, family, group of people united by a common goal or interest’, as in the Arabic phrase ahlu-l-kitab ‘people of the Book’ or ‘people of the Scriptures’), which describes both Jews and Christians, and ummat (‘people, tribe’). In Islamic theology the phrase ‘Mohammed’s ummat’ means the universal community of Muslims, the Muslim world, in the same way as the Christian world is known as ‘Isa’s ummat.’ None of these descriptions on their own, without explanation, can be used to translate the word ‘Church’ in the New Testament. Thus, after long consideration, we adopted the phrase imanl’urazul ahlu, meaning ‘the community of believers,’ ‘the believing people,’ This translation corresponds closely to New Testament teaching about the Church.
“It is interesting that the same word ahlu with the meaning ‘tribe, community’ has been used by translators for different reasons in the introduction to the Gospel of Luke in order to translate the expression in the original Greek pepleroforemenon en hemin pragmaton (πεπληροφορημένων ἐν ἡμῖν πραγμάτων), which the Russian Synodal translation renders ‘about the events well-known amongst us’ (Luke 1:1). The expression ‘amongst us’ cannot be translated literally into Avar, but has to be rendered ‘among our people’; and here the same term was used as for the word ‘church’, literally ‘among our tribe, community (ahlu).'”
In Kamo “church” is fang-balla (“owners of writing-people”) when referring to the church community and “house of writing-people” when referring to a church building. David Frank explains: “In Kamo culture, Christianity was associated with writing, so Christianity is called balla, which they say means ‘people who write.’ Christianity is balla, and Christians are called fang-balla, which means ‘owners of Christianity.’ That is the term that is used for the church, in the sense of people, rather than a building. In Philemon 1:1b-2a, Paul says he is writing ‘To our friend and fellow worker Philemon, and to the church (fang-balla ‘owners of Christianity) that meet in your house.’ The word fang “owner’ is very productive in the Kamo language. A disciple is an ‘owner of learning,’ an apostle is an ‘owner of sending,’ a believer is an ‘owner of truth,’ a hypocrite is an ‘owner of seeing eyes.’ The expression ‘house of writing-people’ is used in Matthew 16:18, which reads in Kamo, ‘And so I tell you Peter, you are a rock, and on top of this rock foundation I will build my house of writing-people, and never even death will not be able to overcome it.” (See also Peter – rock)
In Bacama there also is a differentiation between the building (vɨnə hiutə: “house of prayer”) and the community (ji-kottə: “followers”) (source: David Frank in this blog post ).
In 16th-century Classical Nahuatl, a transliteration from Spanish (Santa Yglesia or Santa Iglesia) is typically used rather than a translation, making the concept take on a personified meaning. Ottman (p. 169) explains: “The church building, or more precisely the church complex with its associated patio, has a Nahuatl name in common usage — generally teopan, something like ‘god-place,’ in contradistinction to teocalli, ‘god-house,’ applied to a prehispanic temple — but the abstract sense is always Santa Iglesia, a Spanish proper name like ‘Dios’ or ‘Santa María’, and like ‘Santa María’ often called ‘our mother.’ As a personified ‘mother,’ in the European tradition as well as in Nahuatl, She instructs Her children or chastises them; as Bride of Christ, She both longs for Her heavenly rest and bears witness to it, in the ‘always-already’ of eschatological time; as successor to the Synagogue, the blindfolded, broken-sceptred elder sister who accompanies Her in painting and sculpture, She represents the triumphant rule of truth. ‘The Church’ can mean the clerical hierarchy; it can also, or simultaneously, mean the assembly of the faithful. It dispenses grace to its members, living and dead, yet it is also enriched by them, living and dead, existing not only on earth but in purgatory and in heaven.”
In Lisu the building (“church”) is called “house of prayer” (source: Arrington 2020, p. 196) whereas in Highland Totonac the community is referred as “those who gather together” (source: Hermann Aschmann in The Bible Translator 1950, p. 171ff. ), in Huehuetla Tepehua as “those who gather together who have confidence in Christ” (source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.), in Uma as “Christian people” (source: Uma Back Translation), in Kankanaey as “the congregation of God’s people” (source: Kankanaey Back Translation), and in Tagbanwa as “you whom God separated-out as his people because of your being-united/tied-together with Jesus Christ” (source: Tagbanwa Back Translation).
In American Sign Language, “church” (as in the community of believers) is made up of the combination of the signs for “Jesus-into-heart” (signifying a believer), followed by the sign for “group.” (Source: Ruth Anna Spooner, Ron Lawer)
“Church” in American Sign Language, source: Deaf Harbor
While British Sign Language also uses a sign that focuses on a group of people believing in Jesus (see here ), another sign that it uses combines the signs for “ringing the (church) bells” and a “group of people.” (Source: Anna Smith)
“Church” in British Sign Language (source: Christian BSL, used with permission)
Learn more on Bible Odyssey: Ekklesia .
Following are a number of back-translations of Philemon 1:2:
The following is a translation for a performance of the book of Philemon in Papiamento and its English translation. The translation is interspersed with a provocative fictional response by the historical character of Tula, the Curaçaoan revolt leader of 1795, juxtaposing the subtle liberating message of Paul with a revolutionary approach. This is followed by a video showing the performance:
1 Esaki ta karta
1 This is [a] letter
di Pablo,
from Paul,
i di ruman Timoteo,
From sibling Timothy
Pablo prezu pa kousa di Kristu-Hesus;
Paul imprisoned for the cause of Christ-Jesus
ta pa Filemon, kompañer’i trabou,
it is for Philemon, fellow of work
2 ta pa Iglesia, reuní na su kas.
2 It is for the church, gathered at his house
Karta tambe pa Apfia, nos ruman muhé,
Letter also to Apphia, our sibling female
Karta tambe pa Argipo, kompañer’i lucha.
Letter also for Archippus fellow of fight
3 Dios nos Tata, duna boso
3 God the Father give you
Señor Hesu-Kristu duna boso
Lord Jesus-Christ give you
grasia i pas.
grace and peace
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Lesa mi ta lesa den karta sagrado
Read I do read in holy letter
Ta ku masha kachèt mester kumindá bo
(that) with lots of respect you have to be greeted
Pa kombensébo ku hende ta util
(so as to) convince you that (a) human being is useful
Hende ta mas k’util.
(A) Human being is more than useful
4 Mi Dios mi ta gradisí,
4 My God I do thank
Ora mi kòrdabo den mi orashon,
When I remember you in my prayer
5 pasobra hopi fe den Señor Hesus bo tin
because lots of faith in (the) Lord Jesus you have
Segun mi a tende,
From what I hear
Stimashon pa Dios su pueblo bo tin.
Love for God his people you have.
6 Mi ta resa, pa e fe
I pray for the faith
ku bo ta kompartí ku otro kreyente,
that you share with other believers,
hiba na komprondementu berdadero di tur kos bon
lead to understanding true of all good things
ku pa Kristu nos por hasi.
that for Christ we can do
7 Mi ruman, bo amor
7 My sibling, your love
a hasi mi mashá kontentu
has made me very happy
kurashá mi hopi,
encouraged me a lot
pasobra el a sirbi pa animá kurason di e rumannan.
Because he has to animate (the) heart of the siblings.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Ta trasta mester trasta ku bo
Flatter has to flatter you
Hunta stropi na bo boka
Put honey at your mouth
Pa por bisa bo ku bo ta mal robes
So as to say that you are badly wrong
Pa por bisa bo ku bo ta mal brua
So as to say that you are badly confused
8 P’esei derecho mi tin di bisa bo kiko hasi,
8 That is why with what right I have to tell you what to do,
Ora mi apelá na Kristu.
When I appeal to Christ.
9 Tòg a base di amor,
9 Though on (the) basis of love,
un petishon mi ta preferá hasi na bo.
A petition I prefer to do to you.
Ami, Pablo un hòmber bieu kaba,
I, Paul a man old already
asta prezu awor pa kousa di Kristu
even imprisoned now for (the) cause of Christ
10 Mi ke pidi bo pa mi yu Onésimo;
10 I want to ask you for my son Onesimus;
ta den prisón mi a bira su tata spiritual.
it is in prison that I have become his spiritual father.
11 Un tempu e no tabata sirbi bo pa nada,
11 A time he was not useful for anything
pero awor el a bira útil pa nos tur dos,
but now he has become useful to two of us,
manera su nòmber mes ta nifiká.
just as his name means.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Pachi7 Pablo pone preshon
Old man Paul put pressure
Pachi Pablo no papia ko’I kèns
Old man Paul do not speak foolishness
Ku trabou’i katibu n’ ta bal nada
(to say) that work of slave is not worth anything
Ku mi t’ei djis pa ta “util.”
That I am (exist) just to be “useful”
12 Mi ta mand’é bèk pa bo;
12 I am sending him back to you
ta manera mi kurason mes
as if my heart itself
mi ta ranka saka manda pa bo!
I rip out and send to you!
13 Gana di ten’é serka mi, mi tin
13 Desire to have him with me, I have
pa e por a yuda mi na bo lugá,
so that he can help me in your place
tanten mi ta prezu pa kousa di e bon notisia.
while I am imprisoned for the cause of the good news.
14 Sinembargo mi no ke hasi nada sin bo aprobashon,
14 Although I do not want to do anything without your approval
pa bo no haña bo ta hasi un bondat fòrsá,
so you will not find yourself doing a good, forced,
ma dje manera akí bo por hasié di bo mes boluntat.
but in this way you can do it from your own will.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Ai malai ai malai ei
(lamentation sound)
Ai malai ai malai ei
(lamentation sound)
Si bo tabata konosé doló di katibu
If you do not know (the) pain of slave(s)
Pablito lo bo no a saka bo shiri shiri,
(Dear) Paul (diminutive)
you would not have to take out your guts,
Bo yu sin doló, mand’é bèk.
your child-without-pain to send him back.
15 Por ta mashá bon:
15 Could be very well:
pa un tempu el a alehá for di bo,
For a time he has gone away from you,
djis pa bo hañ’é bèk pa semper.
Just so you can find him back for ever.
16 Pasobra awor e no ta djis un simpel katibu:
16 Because now he is not just a simple slave:
mas ku un katibu e ta un ruman stimá.
More than a slave he is a beloved sibling.
Anto spesialmente pa mi, e ta mashá stimá!
And especially for me, he is very well loved.
Pero pa abo: mas stimá ainda, komo katibu i komo ruman den Señor.
And for you more: more loved, as a slave/servant and as sibling in (the) Lord.
17 Ke men si bo tin mi pa kompañero,
17 That is to say if you have me for (a) collaborator,
risibí Onésimo manera lo bo a risibí mi mes.
receive Onesimus as you would have received me.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Di Adam ku Eva nos ta bini.
From Adam and Eva we come
Boso Buki mes ta bisa.
Your Book itself says it
Si nos tur ta bin di tera,
If we all can come from the earth
T’un lokura abusá di esun
It is a madness to abuse
ku ta puluwé den tera.
the one who plows the earth.
18 Si el a perhudiká bo den ki forma ku ta
18 If he has damaged you in whatever manner
òf si e ta debe bo algu,
or if he owes you something
laga esei pa mi kuenta.
leave that for to my account.
19 Awor mi mes man ta skibi esaki:
19 Now my own hand writes this:
‘Ami, Pablo, ta paga bo bèk!’
“I, Paul, will pay you back!”
Mi n’ tin nodi’ kòrda bo ku bo debe serka mi ta bo mes!
There is no need for me to remind me that your debt with me is yourself!
20 Sí, mi ruman, hasi mi e fabor akí pa Señor;
20 Yes, my sibling, do this favor for me for (the) Lord;
animá mi kurason komo ruman den Kristu!
animate my heart as sibling in Christ!
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Esta kurashi!
What (a) boldness!
Esta tribí!
What audacity!
Paga bèk, …..paga bèk??? paga bèk!!!
Pay back,……pay back???? Pay back!!!
Sinbèrguensa ta bo mester paga bèk.
(You-without-shame) you have to pay back.
Paga bèk, t’a bo mester duna bèk.
Pay back, you have to pay back.
Ladron di alma, ladron di bida, ezè chupadó di sanger!
Soul robber, life robber, blood sucking vampire!
21 Sigur mi ta skibi,
21 For sure I write,
Sigur mi ta ku bo ta skucha mi.
For sure I know that you hear me.
I mi sa ku lo bo bai mas leu ku loke mi ta pidibo.
And I know that you will go beyond what I ask you.
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Changa el a changa bo Filemon
Cornered he has cornered you Philemon.
Komader Liberté na banda suit.
Kamader9 Freedom to the south.
Kompader Fraternité na banda nòrt.
Kompader Brotherhood to the north
I kompèr Egalité no ta bèk ni ost ni west.
And kompèr Equality does not retreat, neither to the east nor to the west.
22 Ahan, . . . prepará un lugá pa mi keda,
22 Aha, . . . prepare a place for me to stay,
pasobra mi ta spera ku Dios lo skucha
because I expect that God will hear,
skucha boso orashon
will hear your (pl.) prayer(s)
i entregá mi bèk na boso.
and give me back to you.
23 Kumindamentu di Epafras, prizonero huntu ku mi,
23 Greetings from Epaphras, prisoner together with me,
pa kousa di Kristu-Hesus.
for the cause of Christ-Jesus.
24 Kumindamentu di esnan ku ta traha huntu kumi:
24 Greetings from those who work together with me:
Marko,
Aristargo,
Demas
i Lukas.
25 Grasia di Señor Hesu-Kristu sea ku boso.
25 Grace of (the) Lord Jesus-Christ be with you (pl.).
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Ta kua grasia por ta ku bo?
Which grace can be with you?
Hòmber kitadó di libertad,
Man-robber-of-freedom,
Ta kua Hesus a bendishoná
Which Jesus has blessed,
Bo kruel definishon di humanidat?
Your cruel definition of humanity?
Ta kua Dios, Spiritu puru,
Which God, pure Spirit,
B’a mira sklavisá niun hende.
Have you seen enslave anybody?
Mi n’ tin kunes ku ta kultura.
Don’t care that it is culture.
Mi n’ tin kunes ku ta di bo mes koló
Don’t care that it is people of your color.
Mi n’ tin kunes ku evolushon.
Don’t care for evolution(ary change)
P’esei m’a muri den revolushon!
That’s why I died in a revoluton!
Filemon, Filemon,
Philemon, Philemon
Skucha bon Filemon
Listen good, Philemon
Bo n’ tende anto Filemon
Have you not heard (then) Philemon
Skucha bon Filemon
Listen good, Philemon
Source: Marlon Winedt in The Bible Translator 2015, p 3ff.
In a number of languages, it is not possible to speak of oneself in the third person, and therefore it may be necessary to employ a first person pronoun, together with the name “Paul”; hence, “from me, Paul” or “I Paul write to…”
Paul begins this letter by identifying himself as a prisoner for the sake of Christ Jesus (also verse 9), which means be was in jail because of his Christian work (verses 10, 13), or, in a figurative sense, that he was “a prisoner of Christ Jesus,” that is, he was held captive by him. The latter is possible, but not very probable, since Paul usually identifies himself as an apostle of Christ (Rom 1.1, 1 Cor 1.1, 2 Cor 1.1, Gal 1.1, Eph 1.1, Col 1.1) or as a slave of Christ (Rom 1.1, Phil 1.1). The phrase a prisoner for the sake of Christ Jesus must often be made into an entire clause, for example, “I am now in prison for the sake of Christ Jesus.”
A literal rendering of the phrase for the sake of Christ Jesus might be understood in the sense of Paul being a prisoner in order to advance the cause of Christ Jesus, but what is meant is that he became a prisoner because of what he had already done to advance the cause of Christ Jesus. Therefore, it may be necessary to introduce a more explicit statement concerning the reasons for Paul being in prison, for example, “I am in prison because of what I have done for the sake of Christ Jesus” or “… to serve Christ Jesus.”
Brother is used of Timothy in the Christian sense of a fellow believer in Christ. Paul associates Timothy with himself in writing the letter, but in the letter itself Paul speaks for himself alone. Since the role of Timothy in the sending of this letter is secondary, it may be important to indicate this fact by translating “our brother Timothy joins me in sending greetings” or “… in sending this letter.” In this way one may indicate that Paul is the principal author of the letter.
In a number of languages, it is impossible to use a term meaning literally “brother,” since this would refer only to an individual who is a member of the same family. Therefore, “fellow believer” may be the most satisfactory equivalent. In certain instances, this relationship of Timothy to the Christian faith can only be expressed by a relative clause, “who also believes in Christ Jesus” or “… has put his trust in Christ Jesus.”
Philemon is addressed as our friend and fellow worker (Good News Translation) or “our beloved fellow worker” (Revised Standard Version). Either translation of the phrase is possible.
It may be necessary to introduce a second person singular pronoun in order to identify the relationship of Paul to Philemon, for example, “to you, Philemon, our friend and fellow worker.”
Fellow worker must not, however, be translated in such a way as to suggest that Paul and Philemon were both day laborers. What is meant is that Philemon also helped in advancing the cause of Christ. Therefore, one may translate “one who works with us to help Christ,” or “… to serve Christ,” or “… to make Christ known.”
And the church that meets in your house (on which see Col 4.15) is placed by Good News Translation (also Biblia Dios Habla Hoy Bible en français courant Barclay) immediately following Philemon’s name in order to make it clear that your refers to Philemon and not to Archippus, as might be understood when placed at the end of verse 2. Although some believe that Archippus is the main addressee of the letter, the vast majority hold that the first-named of the three persons is the main recipient of the letter, and that the person addressed by the second person singular pronoun in all the requests in verses 4-23 is in fact Philemon, even though his name as such does not appear. If it is judged better to keep the church in your house at the end of verse 2, in order to avoid misunderstanding, it might be well to say, as do Twentieth Century New Testament Die Bibel im heutigen Deutsch Translator’s New Testament, “in Philemon’s house.”
In the same way that Philemon must be identified in some languages with a second person singular pronoun, it may also be necessary to use a similar pronoun in speaking of the church, for example, “and to you who are members to the church that meets in the house of Philemon.” On the other hand, the letter is so predominantly addressed to Philemon that it may be misleading to suggest that the church that met in Philemon’s house, Apphia, and Archippus are all on the same level as recipients of the letter. Therefore, one may be obliged to translate as follows, “to you, Philemon, our friend and fellow worker, and will you extend greetings to the church that meets in your house and to our sister Apphia and to our fellow soldier Archippus.”
Apphia is called our sister, a phrase used also in the Christian sense of a fellow believer. There is no way of determining what was the relation between her, Philemon, and Archippus. Some may think that she was Philemon’s wife, which is quite possible, and that Archippus was their son; but all of this is purely conjectural. Some later manuscripts add the adjective “beloved” to Apphia (see King James Version).
A literal rendering of our sister Apphia can be misleading, not only because “sister” might be taken in the literal sense, but also because the possessive pronoun “our” might suggest some kind of possessive relationship. To avoid this misunderstanding, one may translate, for example, “Apphia, who also believes in Christ Jesus even as we do.”
Archippus is addressed as our fellow soldier, in a figurative sense of one who “fights” for the Christian cause (used also in Phil 2.25 of Epaphroditus). A literal rendering of soldier can be misleading. In some instances this metaphorical or figurative meaning may be identified satisfactorily as a simile, for example, “who is like a soldier.” The essential meaning may also be supplied by a non-figurative expression, for example, “who strives so hard to serve” or “who faces so much opposition in serving.” The phrase our fellow may be expressed as “even as we do” or “who together with us.”
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 .
2
to Apphia…Archippus…the church: Paul included these people’s names in the list of the people he was greeting, but he wrote the letter mainly to Philemon. Beginning at verse 4, Paul wrote directly to Philemon. Even if your translation addresses Philemon in the second person (“to you, Philemon”), perhaps you should refer to these people in the third person. For example, “We send greetings to Apphia…,” or “Give our greetings to Apphia….”
2a
sister: Paul also greeted Apphia. The phrase “Apphia our sister” means that Apphia was a believer in Christ as Paul was. She did not have the same father or mother as Paul and Philemon. See the note on “brother” in verse 1b.
2b
fellow soldier: Paul also greeted Archippus. The phrase Archippus our fellow soldier implies that Archippus spoke out bravely for Christ when people were against the Good News, like a soldier fights to protect his country. (Colossians 4:17, 1 John 2:14) But there is nothing to indicate that Archippus was a soldier in any earthly army.
2c
church: Paul also greeted the believers that met in Philemon’s house. They met together with Philemon regularly to worship the Lord. Christians didn’t have church buildings in those days. They met in homes. See “church”, sense 1 in Key Biblical Terms.
your house: This refers to Philemon’s home.
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