Philemon 1:15

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Philemon 1:15 in Multiple Translations

Berean Standard Bible BSB

For perhaps this is why he was separated from you for a while, so that you might have him back for good—

King James Version KJV

For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

American Standard Version ASV

For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;

Bible in Basic English BBE

For it is possible that for this reason he was parted from you for a time, so that you might have him for ever;

Free Bible Version FBV

Maybe you lost him for a while so that you could have him back forever!

Geneva Bible 1599 GNV

It may be that he therefore departed for a season, that thou shouldest receiue him for euer,

Young's Literal Translation YLT

for perhaps because of this he did depart for an hour, that age-duringly thou mayest have him,

World English Bible WEB

For perhaps he was therefore separated from you for a while that you would have him forever,

Noah Webster Bible WBS

For perhaps he therefore departed for a season, that thou shouldst receive him for ever;

Douay-Rheims 1899 DRV

For perhaps he therefore departed for a season from thee, that thou mightest receive him again for ever:

Translation for Translators T4T

Perhaps the reason that God permitted Onesimus to be separated from {to leave} you for a little while was that he would believe in Christ, and as a result you would have him ◄back/with you► forever!

Plain English Version PEV

Maybe God let Onesimus leave you for a short time so that now you can have him back for ever.

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Berean Amplified Bible — Philemon 1:15

BAB

Word Study

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Philemon 1:15 Interlinear (Deep Study)

BIB

GRK ταχα γαρ δια τουτο εχωρισθη προς ωραν ινα αιωνιον αυτον απεχης

ταχα tacha G5029 perhaps Adv

γαρ gar G1063 for Conj

δια dia G1223 through/because of Prep

τουτο ohutos G3778 this/he/she/it Dem-ASN

εχωρισθη chōrizō G5563 to separate/leave Verb-API-3S

προς pros G4314 to/with Prep

ωραν hōra G5610 hour Noun-ASF

ινα hina G2443 in order that/to Conj

αιωνιον aiōnios G166 eternal Adj-ASM

αυτον autos G846 it/s/he Pron-ASM

απεχης apechō G568 to have in full Verb-PAS-2S

Greek Word Study

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Greek Word Reference — Philemon 1:15

ταχα tacha G5029 "perhaps" Adv

Means perhaps or possibly, as seen in Romans 5:7 and Philemon 1:15. It is used to express uncertainty or doubt.

Definition: τάχα (ταχύς), adv., [in LXX: Wis.13:6 14:19 * ;] __(a) (chiefly poët.), quickly, presently; __(b) perhaps: Rom.5:7, Phm 15.† (AS)

Usage: Occurs in 2 NT verses. KJV: peradventure(-haps) See also: Philemon 1:15; Romans 5:7.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

εχωρισθη chōrizō G5563 "to separate/leave" Verb-API-3S

To separate or leave something, as in Matthew 19:6 where Jesus says a husband and wife should not be separated. It can also mean to depart from a place, like in Acts 1:4. This word is about creating space or distance.

Definition: χωρίζω [in LXX: 2Ch.12:8, al. (בָּדַל ni., etc.), Wis.1:3, 2Ma.5:21, al. ;] __1. to separate, divide, put asunder: with accusative of thing(s), opposite to συζεύγνυμι Mat.19:6, Mrk.10:9; with accusative of person(s), before ἀπό (Wis.1:3), Rom.8:35, 39; pf. pass ptcp., Heb.7:26. __2. In late writers, mid. and 1 aor pass., to separate oneself, depart: Phm 15; before ἀπό Act.1:4, ἐκ, Act.18:1-2; of divorce (polyb., al.), 1Co.7:10-11 7:15 (cf. ἀπο-, δια-χωρίζω).† (AS)

Usage: Occurs in 12 NT verses. KJV: depart, put asunder, separate See also: 1 Corinthians 7:10; Hebrews 7:26; Romans 8:35.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

ωραν hōra G5610 "hour" Noun-ASF

An hour or a specific time, like in Matthew 24:36 where Jesus talks about the hour of his return. It can also mean a season or a part of the day.

Definition: ὥρα, -ας, ἡ, [in LXX chiefly for עֵת and in Da for שָׁעָה ;] __1. any time or period fixed by nature, esp. a season (Hom., Hdt., Plat., al.). __2. A part of the day, and esp. a twelfth part of day or night, an hour: Mat.24:36, Mrk.13:32, Act.10:3, al.; accus. in ans. to "when"? (M, Pr., 63, 215; Bl., §34, 8), Jhn.4:52, Act.10:3, 30 1Co.15:30, Rev.3:3; accusative of duration, Mat.20:12 26, Mrk.14:37; inexactly, πρὸς ὥραν, for a season, for a time, Jhn.5:35, 2Co.7:8, Gal.2:5; πρὸς καιρὸν ὥρας, for a short season (ICC, in l.), 1Th.2:17. __3. A definite point of time, time, hour: Mat.26:45; with genitive of thing(s), Luk.1:10 14:17, Rev.3:10, al.; with genitive of person(s), Luk.22:53, Jhn.2:4 7:30, al.; ἡ ἄρτι ὥρα, 1Co.4:11; ἐσχάτη ὥ., 1Jn.2:18; before ὅτε, Jhn.4:21, 23 5:25 16:25; ἵνα, Jhn.12:23, al.; with accusative and inf., Rom.13:11 (cf. DB, ext., 475b 476b). (AS)

Usage: Occurs in 99 NT verses. KJV: day, hour, instant, season, X short, (even-)tide, (high) time See also: 1 Corinthians 4:11; Luke 14:17; Revelation 3:3.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

αιωνιον aiōnios G166 "eternal" Adj-ASM

This word means something that lasts forever, like God's love. In Romans 16:26 and 2 Timothy 1:9, it talks about eternal things that will never end.

Definition: αἰώνιος, -ον (as usual in Attic), also -α, -ον. 2Th.2:16, Heb.9:12; (αἰών), [in LXX chiefly for עוֹלָם ;] age-long, eternal, __(a) of that which is without either beginning or end: Rom.16:26, Heb.9:14; __(b) of that which is without beginning: Rom.16:25, 2Ti.1:9, Tit.1:2; __(with) of that which is without end (MM, VGT, see word): σκηναί, Luk.16:9 οἰκία, 2Co.5:1; διαθήκη, Heb.13:20; εὐαγγέλιον, Rev.14:6; παράκλησις, 2Th.2:16; λύτρωσις, Heb.9:12; κληρονομία, ib. 15; κόλασις, Mat.25:46; κρίμα, Heb.6:2; κρίσις, Mrk.3:29; ὄλεθρον, 2Th.1:9; πῦρ, Mat.18:8; frequently with ζωή, which see SYN.: ἀΐδιος, which see (AS)

Usage: Occurs in 69 NT verses. KJV: eternal, for ever, everlasting, world (began) See also: 1 John 1:2; John 5:39; 1 Peter 5:10.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

απεχης apechō G568 "to have in full" Verb-PAS-2S

This word means to have or receive something in full, as seen in Matthew 6:2. It can also mean to keep oneself away or be distant from something, and is often used in the context of receiving payment or reward. The word is used in different biblical contexts, including Jesus' teachings on giving and prayer.

Definition: ἀπ-έχω [in LXX chiefly for רָחַק ;] __1. trans., __(a) to hold back, keep off; __(b) to have in full, to have received (on the " punctiliar " force of the compound, see M, Pr., 109, 247): with accusative, Mat.6:2, 5 6:16, Luk.6:24, Php.4:18, Phm 15 (for illustr. from π., where it is used in receipts, see Deiss., BS, 229; LAE, 110 f.; MM, see word); impers., ἀπέχει (Field, Notes, 39), it is enough: Mrk.14:41. __2. Intrans., to be away, distant: absol., Luk.15:20; before ἀπό, Mat.14:24 15:8, Mrk.7:6, Luk.7:6 15:20 24:13. Mid., to abstain: with genitive, Act.15:29, 1Ti.4:3, 1Pe.2:11; before ἀπό, Act.15:20, 1Th.4:3 5:22.† (AS)

Usage: Occurs in 18 NT verses. KJV: be, have, receive See also: 1 Peter 2:11; Luke 24:13; Philippians 4:18.

Study Notes — Philemon 1:15

Show Verse Quote Highlights

Context
Cross References
Philemon 1:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philemon 1:15
Jamieson-Fausset-Brown on Philemon 1:15
Matthew Poole's Commentary on Philemon 1:15
Trapp's Commentary on Philemon 1:15
Ellicott's Commentary on Philemon 1:15
Adam Clarke's Commentary on Philemon 1:15
Cambridge Bible on Philemon 1:15
Barnes' Notes on Philemon 1:15
Whedon's Commentary on Philemon 1:15
Sermons on Philemon 1:15

Context — Paul’s Appeal for Onesimus

13I would have liked to keep him with me, so that on your behalf he could minister to me in my chains for the gospel. 14But I did not want to do anything without your consent, so that your goodness will not be out of compulsion, but by your own free will.

15For perhaps this is why he was separated from you for a while, so that you might have him back for good—

16no longer as a slave, but better than a slave, as a beloved brother. He is especially beloved to me, but even more so to you, both in person and in the Lord. 17So if you consider me a partner, receive him as you would receive me.

Cross References

	Reference	Text (BSB)
1	Genesis 50:20	As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people.
2	Genesis 45:5–8	And now, do not be distressed or angry with yourselves that you sold me into this place, because it was to save lives that God sent me before you. For the famine has covered the land these two years, and there will be five more years without plowing or harvesting. God sent me before you to preserve you as a remnant on the earth and to save your lives by a great deliverance. Therefore it was not you who sent me here, but God, who has made me a father to Pharaoh—lord of all his household and ruler over all the land of Egypt.
3	Isaiah 20:6	And on that day the dwellers of this coastland will say, ‘See what has happened to our source of hope, those to whom we fled for help and deliverance from the king of Assyria! How then can we escape?’”
4	Acts 4:28	They carried out what Your hand and will had decided beforehand would happen.
5	Psalms 76:10	Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself.

Philemon 1:15 Summary

This verse means that sometimes God allows things to happen in our lives so that we can have something even better in the end. Paul is saying that maybe Onesimus was separated from Philemon for a while so that Philemon could have him back as a brother in Christ, not just as a slave (as seen in Philemon 1:16). This reminds us that God can bring good out of difficult situations, as it says in Romans 8:28, and that He can restore relationships, as seen in Matthew 5:23-24. By trusting in God's plan, we can have hope that He is working everything out for our good.

Frequently Asked Questions

What does Paul mean by 'separated from you for a while' in Philemon 1:15?

Paul is referring to the time that Onesimus, Philemon's slave, was away from his master, possibly after running away, as implied in Philemon 1:18, and how God used this time for a greater purpose, as seen in Romans 8:28.

How does this verse relate to God's sovereignty and human freedom?

This verse shows how God can use the decisions and actions of humans, like Onesimus running away, to achieve His own purposes, as seen in Genesis 50:20, and how He can bring good out of difficult situations, as in Romans 8:28.

What does Paul mean by 'so that you might have him back for good'?

Paul is suggesting that the time apart has led to a transformation in Onesimus, and now Philemon can receive him back not just as a slave, but as a brother in Christ, as explained in Philemon 1:16, much like the transformation described in 2 Corinthians 5:17.

How does this verse apply to our lives today?

This verse reminds us that God can use the difficult and unexpected events in our lives for our good and His glory, as stated in Romans 8:28, and that He can bring about reconciliation and restoration, as seen in Matthew 5:23-24.

Reflection Questions

How have you seen God work in your life during a difficult time, bringing about a positive outcome?
What are some ways that you can trust God's sovereignty in the midst of challenging circumstances, like Philemon did with Onesimus?
How can you apply the principle of receiving someone back 'for good' in your own relationships, whether personal or professional, as an act of forgiveness and restoration?
What are some areas in your life where you need to trust God's plan and timing, even when it doesn't make sense, as Paul did in Philemon 1:15?
How does this verse encourage you to view the hardships and setbacks in your life, and what hope can you draw from it?

Gill's Exposition on Philemon 1:15

For perhaps he therefore departed for a season,.... The apostle in this clause seems to soften this business of Onesimus in running away from his master; he calls it not a running away, but a

Jamieson-Fausset-Brown on Philemon 1:15

For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Perhaps - speaking humanly, yet as believing that God's providence probably (for we cannot dogmatically

Matthew Poole's Commentary on Philemon 1:15

Onesimus in departing designed no such thing, but possibly God, in the wisdom of his providence, suffered him to depart from thee, and to fall into theft, that he might upon that occasion come to a quicker sense and conviction of sin, and see a need of a Saviour; that, being turned from sin unto God, and having embraced Christ our common Saviour, thou mightest receive, love, and embrace him aiwnion, for ever, this ever, in this life, that is, so long as you both should live.

Trapp's Commentary on Philemon 1:15

15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Ver. 15. For perhaps he therefore] God hath a hand in ordering our disorders to his own glory and our good. He teacheth us by our temptations. This made Mr Fox say that his graces did him most hurt, and his sins most good. He departed for a season] Here the apostle makes the best of an ill matter. Converts are to be gently handled, and their former evil practices not to be aggravated.

Ellicott's Commentary on Philemon 1:15

(15) For perhaps he therefore departed (or, was parted).—This is a further reason for sending Onesimus back. St. Paul now touches on Onesimus’ “being parted” from Philemon, using a phrase not only (as has been noted) euphemistic, but also one which suggested that his running away was, however unconsciously, overruled by a higher hand. God, in His wisdom, “parted” him from Philemon “for a season, that he might receive him for ever.” The phrase “for ever” is the word always used for “eternal.” The contrast with “for a season” might be satisfied here by the merely relative sense of “perpetual” or “life-long service;” but, considering that the phrase is used in direct reference to the brotherhood of the Communion of Saints, it is better to take it in its absolute sense, of fellowship in the life eternal.

Adam Clarke's Commentary on 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, Genesis 45:5.

Cambridge Bible on Philemon 1:15

15. For] He gives a new reason for Onesimus’ return. Perhaps it was on purpose for such a more than restoration that he was permitted to desert Philemon. So to send him back is to carry out God’s plan.perhaps] He claims no insight into the Divine purpose, where it is not revealed to him.departed] Lit., was parted. From one point of view, that of providential permission, the runaway was sent away. Chrysostom (quoted by Lightfoot) beautifully compares Genesis 45:5, where Joseph says to his brethren, “God did send me before you.”for a season] Lit., “for an hour.” So 2 Corinthians 7:8; Galatians 2:5.receive him] The Greek verb is often used of receiving payment; e.g. Matthew 6:2; Matthew 6:5; Matthew 6:16. We might almost paraphrase, “get him paid back”; as if he had been “lent to the Lord.”for ever] Lit., “eternal,” aiônion. The adjective tends to mark duration as long as the nature of the subject allows. And by usage it has a close connexion with things spiritual. “For ever” here thus imports both natural and spiritual permanence of restoration; “for ever” on earth, and then hereafter; a final return to Philemon’s home, with a prospect of heaven in Philemon’s company.

Barnes' Notes on Philemon 1:15

For perhaps he therefore departed for a season - Perhaps on this account, or for this reason - διὰτοῦτο dia touto - he left you for a little time. Greek, “for an hour” - πρὸςὥραν pros hōran.

Whedon's Commentary on Philemon 1:15

15. Departed… season… for ever—A beautiful apologetic for the fugitive. He sinned, but even his sins are divinely overruled and transformed into an instrument for the good of you both.

Sermons on Philemon 1:15

	Sermon	Description
	Npg Summer Session 81 Tape 3 - Union Life Women’s Week by Norman Grubb	In this sermon, the preacher discusses the concept of discipleship based on the scripture in Luke 14. He emphasizes the importance of following God's intent rather than relying on
	The Meaning of Life - 4. From Negative to Positive Believing by Norman Grubb	In this sermon, the speaker emphasizes that humans are naturally inclined towards negativity due to the negative world we live in. They discuss how people often view their problems
	(Basics) 2. God Makes Evil Work for Good by Zac Poonen	In this sermon, the preacher shares a story of a businessman who drifted away from God as his business prospered. Despite the elders of his church trying to bring him back to faith
	(Genesis) Genesis 39 Introduction by J. Vernon McGee	In this sermon, the speaker focuses on the story of Joseph from the book of Genesis. Joseph, despite facing numerous challenges and hardships, is a prime example of how God's provi
	Always Giving Thanks (Tamil) by Zac Poonen	This sermon emphasizes the importance of having a spirit of thankfulness and praise, even in the face of challenges and false accusations. It highlights how God can use difficult s
	Satan's Wiles to Accuse and Trouble the Saint (Reading) by William Gurnall	In this sermon, the preacher discusses the importance of holding on to the receipts of God's forgiveness for our sins. He emphasizes that there are special moments, like jubilee fe
	Bearing Much Fruit by Bob Hoekstra	This sermon focuses on the theme of God's faithfulness and provision in times of uncertainty and challenges, emphasizing the importance of trusting in His promises and seeking His