Retrotraducciones en español (haga clic o pulse aquí)
Yo Pablo escribo que he oído de tu amor y confianza en el Señor Jesucristo, Filemón, y que de igual manera amas y confías en todos los que creen en Dios.
En mi oración, yo siempre doy gracias por ti, Filemón porque siempre estás con los que creen en Dios.
Ruego que tus ojos sean abiertos para descubrir que Cristo Jesús te da todo lo bueno.
Yo, Pablo, me emociono con alegría porque tú, hermano en Cristo, amas y consuelas a todas las personas que creen en Dios.
I, Paul, write that I have heard about your love and trust in the Lord Jesus Christ, Philemon, and that likewise you love and trust those who believe in God.
In my prayers I always give thanks for you, Philemon, because you are always with those who believe in God.
I pray that your eyes will be opened to discover that Christ Jesus gives you all that is good.
I, Paul, am excited and joyful because you, brother in Christ, love and comfort all those who believe in God.
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
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 inclusive (including Paul and Philemon).
Source: SIL International Translation Department (1999).
Following are a number of back-translations of Philemon 1:6:
Uma: “I pray that we will be true friends in the Lord Yesus, and that our friendship causes [lit., leads/carries] us to increase our knowledge knowing all the good blessings that we get from our connection with Kristus.” (Source: Uma Back Translation)
Yakan: “I pray to/ask of God that we (incl.) the ones trusting in Isa are one in the liver in order that our (incl.) knowledge/wisdom becomes deeper and we (incl.) understand all the good that is ours (incl.) because of our (incl.) being one with Almasi.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And I also pray that by means of your close relationship to us (excl.) because of our (incl.) faith, our (incl.) understanding of all the good things which God has blessed us with because of our being made one with Christ might increase.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I am praying that because of our oneness in our faith, your (sing.) understanding of all the blessings God gives us because of his purpose that Cristo be praised/honored will be increasingly-added-to.” (Source: Kankanaey Back Translation)
Tagbanwa: “I am praying that, resulting from this believing/obeying of yours of Cristo, you will continue to be conducting-yourself-properly/nice to your companions, so that you will all the more recognize all the good (situation) that will be ours through our being united/tied-together with Cristo.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Concerning the people you have caused to believe like you believe, I ask God that he will open their hearts so that they will really know all the blessings God will give us because of Jesus Christ.” (Source: Tenango Otomi Back Translation)
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
Click or tap here to see the rest of this translation as well as the video performance
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
The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.
When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”
This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.
In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the GermanGute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).
In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Other solutions that are used by a number of languages include these:
Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )
In Finnish Sign Language both “Christ” and “Messiah” are translated with a sign signifying “king.” (Source: Tarja Sandholm)
“Christ / Messiah” in Finnish Sign Language (source )
Law (2013, p. 97) writes about how the Ancient GreekSeptuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):
“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”
In place of the noun phrase My prayer, one may often more conveniently use a verb expression “I pray that…”
As Moule says, “this is notoriously the most obscure verse in this letter.” Paul here gives the content of his petition. The first phrase in Greek is literally “that the fellowship of your faith,” and it is variously understood: (1) New English Bible “your fellowship with us in our common faith” (also Barclay and C. H. Dodd); (2) New American Bible “your sharing of the faith with others”; (3) Bible en français courant “the fellowship binds you to us by means of the faith”; (4) Barclay “the Christian fellowship that binds you to us”; (5) Die Bibel im heutigen Deutsch “the faith in which you share” (also Lohse). Good News Translation takes koinōnia to be the fellowship which is based on faith; but other interpretations are just as possible, as demonstrated by the wide variety exhibited. Lightfoot takes koinōnia here to have the sense it sometimes has of “kindly deeds of charity, which spring from your faith” (see Phil 1.5 for this meaning of the word).
The Good News Translation rendering our fellowship with you as believers may be rendered as “how as believers we are one with you” or “how we are joined together with you as believers” or “… as those who trust in Christ.” The New English Bible rendering “your fellowship with us in our common faith” may be rendered as “how you join with us in the trust which we all have in Christ.” If “faith” is to be understood as the means of such fellowship as in the Bible en français courant, then one may say “the way in which you are bound to us because of our common trust in Christ” or “the way in which you become one together with us because of the way in which we all trust Christ.”
Will bring about a deeper understanding: it is not clear in whom this deeper understanding is to be effected, whether it is Philemon in particular, or Philemon and all others who are involved, including Paul and his companions. For the latter, Translator’s New Testament has “we may all” and Barclay “us”; for the former, Bible de JérusalemJerusalem BibleTwentieth Century New TestamentDie Bibel im heutigen DeutschNew International Version have “you.” It may be that Paul has Philemon particularly in mind, but does not want to say so explicitly.
This expression may be rendered as a causative, for example, “will cause us all to understand better” or “… understand more fully.” If those who are to have a more adequate understanding is to be expressed in somewhat more general terms, it is, of course, possible to say “will cause all believers to understand better.”
Bring about translates energēs genētai “may become effective, productive.”
For deeper understanding, a translation of epignōsis, see Col 1.9.
Every blessing (Good News Translation) or “all the good” (Revised Standard Version) are both possible ways of translating the Greek. In any case, Paul is not thinking of material “good things,” but of spiritual benefits. Every blessing must often be expressed as a clause, “all that God has done” or “all the good that comes from God.”
“Ours” (Revised Standard Version) is the reading preferred by modern commentators and translators, but the variant reading “yours” has wide and excellent support (see King James Version). We have in our life includes all Christians and is not restricted to Paul and his group.
In our life in union with Christ (similarly Translator’s New TestamentNew English BiblePhillipsBible en français courantBarclay) translates the Greek “into (eis) Christ.” There are other ways of translating this, depending on how the phrase is made to relate to the preceding words. Bible de JérusalemTraduction œcuménique de la BibleJerusalem Bible “the good things we are able to do for Christ”; New English Bible mg “all the blessings that bring us to Christ”; Barclay “and so may lead us nearer and nearer to Christ”; Lohse (also Vincent) “for the glory of Christ”; Lightfoot “leading to Christ.” It must be recognized that eis Christon is an unusual phrase and probably should not be taken as simply the equivalent of en Christō, “(our life) in union with Christ.” The preposition eis generally denotes movement, progress, direction; so something like “leading to Christ” may well be the most defensible rendering of this admittedly obscure phrase.
If one follows the rendering of the Good News Translation, every blessing which we have in our life in union with Christ, it is possible to translate as “every blessing which we have received (from God) as a result of our union with Christ,” or “all that is good which we have as we live joined with Christ,” or “… in close fellowship with Christ.” Note, however, the other possible interpretations, for example, as in Bible de JérusalemTraduction œcuménique de la BibleJerusalem Bible, “all the good that we are able to do in order to serve Christ.”
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 .
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
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