Filemon 1:8-9

Paul’s Request for Onesimus

1:8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 1:9 I would rather appeal ¹  to you on the basis of love – I, Paul, an old man ²  and even now a prisoner for the sake of Christ Jesus ³  –

Filemon 1:2

1:2 to Apphia ⁴  our sister, ⁵  to Archippus our ⁶  fellow soldier, and to the church that meets in your house.

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Kolose 1:1

Salutation

1:1 From Paul, ⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 5:3

5:3 Just as dreams come when there are many cares, ⁸ 

so ⁹  the rash vow ¹⁰  of a fool occurs ¹¹  when there are many words.

[1:9]  ¹ tn Or “encourage.”

[1:9]  ² tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.

[1:9]  ³ tn Grk “a prisoner of Christ Jesus.”

[1:2]  ⁴ sn Apphia is thought to be the wife of Philemon.

[1:2]  ⁵ tc Most witnesses (D² Ψ Ï) here read τῇ ἀγαπητῇ (th agaphth, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881 pc), have ἀδελφῇ (adelfh, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.

[1:2]  ⁶ tn Though the term “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:3]  ⁸ tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).

[5:3]  ⁹ tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

[5:3]  ¹⁰ tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.

[5:3]  ¹¹ tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.