Philemon 1:17
Philemon 1:17 in Multiple Translations
So if you consider me a partner, receive him as you would receive me.
If thou count me therefore a partner, receive him as myself.
If then thou countest me a partner, receive him as myself.
If then you take me to be your friend and brother, take him in as myself.
So if you consider me as a colleague working together with you for the Lord, welcome him as if you were welcoming me.
If therefore thou count our thinges common, receiue him as my selfe.
If, then, with me thou hast fellowship, receive him as me,
If then you count me a partner, receive him as you would receive me.
If thou accountest me therefore a partner, receive him as myself.
If therefore thou count me a partner, receive him as myself.
So, if you consider me to be your partner in God’s work, receive him as you would receive me.
Remember that I’m your friend, and we do things together. If you reckon I’m your friend, be happy to see Onesimus when he comes back to you, and be good to him, just like you are happy to see me, and you are good to me whenever I visit you.
Berean Amplified Bible — Philemon 1:17
BAB
Word Study
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Philemon 1:17 Interlinear (Deep Study)
BIB
GRK
ει
ουν
με
εχεις
κοινωνον
προσλαβου
αυτον
ως
εμε
ει
ei
G1487
if
COND
ουν
oun
G3767
therefore/then
Conj
με
egō
G1473
I/we
Pron-1AS
εχεις
echō
G2192
to have/be
Verb-PAI-2S
κοινωνον
koinōnos
G2844
participant
Noun-ASM
προσλαβου
proslambanō
G4355
to take
Verb-2AMM-2S
αυτον
autos
G846
it/s/he
Pron-ASM
ως
hōs
G5613
as/when
Adv
εμε
egō
G1473
I/we
Pron-1AS
Greek Word Study
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Greek Word Reference — Philemon 1:17
ει
ei
G1487
"if"
COND
This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.
Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)
Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.
ουν
oun
G3767
"therefore/then"
Conj
This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.
Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)
Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.
με
egō
G1473
"I/we"
Pron-1AS
This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.
Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)
Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.
εχεις
echō
G2192
"to have/be"
Verb-PAI-2S
This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.
Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)
Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.
κοινωνον
koinōnos
G2844
"participant"
Noun-ASM
A participant or partner, like in 2 Corinthians 8:23 where Paul refers to his companions as partners in his ministry. It can also mean a partaker or sharer, as in 1 Corinthians 10:18 where Paul warns against sharing in the sins of others.
Definition: κοινωνός, -ή, -όν (κοινός), [in LXX: Pro.28:24, Isa.1:23 (חָבֵר), Mal.2:14 (חֲבֶרֶת), Est.8:13, al. ;] __1. as adj., = κοινός. __2. As subst., ὁ, ἡ κ., __(a) a partner, associate, companion: 2Co.8:23, Phm 17; with dative of person(s), Luk.5:10; with genitive of person(s), Heb.10:33; id. before ἐν, Mat.23:30; __(b) a partaker, sharer: with genitive of thing(s), 1Co.10:18 10:20, 2Co.1:7, 1Pe.5:1, 2Pe.1:4 (see Deiss., BS, 368 n2).† (AS)
Usage: Occurs in 11 NT verses. KJV: companion, X fellowship, partaker, partner See also: 1 Corinthians 10:18; 2 Peter 1:4; 1 Peter 5:1.
προσλαβου
proslambanō
G4355
"to take"
Verb-2AMM-2S
To take something or someone involves receiving or accepting it, as seen in Matthew 16:22 and Acts 27:33. This can include taking food, leading someone aside, or admitting them to friendship or hospitality.
Definition: προσ-λαμβάνω [in LXX: Psa.18:16 (מָשָׁה hi.), Psa.73:24 (לָקַח), etc. ;] __1. to take in addition. __2. to take to oneself, take, receive; in NT always mid., -ομαι; __(a) of things: of food, with accusative, Act.27:33; with genitive part., Act.27:36; __(b) of persons: with accusative, Mat.16:22, Mrk.8:32 (see Swete, in l), Act.17:5 18:26 28:2, Rom.14:1, 3 15:7, Phm 17.† (AS)
Usage: Occurs in 13 NT verses. KJV: receive, take (unto) See also: Acts 17:5; Mark 8:32; Romans 14:1.
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.
ως
hōs
G5613
"as/when"
Adv
This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.
Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)
Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.
εμε
egō
G1473
"I/we"
Pron-1AS
This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.
Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)
Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.
Study Notes — Philemon 1:17
Show Verse Quote Highlights
- Context
- Cross References
- Philemon 1:17 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Philemon 1:17
- Jamieson-Fausset-Brown on Philemon 1:17
- Matthew Poole's Commentary on Philemon 1:17
- Trapp's Commentary on Philemon 1:17
- Ellicott's Commentary on Philemon 1:17
- Adam Clarke's Commentary on Philemon 1:17
- Cambridge Bible on Philemon 1:17
- Barnes' Notes on Philemon 1:17
- Whedon's Commentary on Philemon 1:17
- Sermons on Philemon 1:17
Context — Paul’s Appeal for Onesimus
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.
18But if he has wronged you in any way or owes you anything, charge it to my account. 19I, Paul, write this with my own hand. I will repay it—not to mention that you owe me your very self.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 8:23 | As for Titus, he is my partner and fellow worker among you. As for our brothers, they are messengers of the churches, to the glory of Christ. |
| 2 | Matthew 10:40 | He who receives you receives Me, and he who receives Me receives the One who sent Me. |
| 3 | Philemon 1:12 | I am sending back to you him who is my very heart. |
| 4 | James 2:5 | Listen, my beloved brothers: Has not God chosen the poor of this world to be rich in faith and to inherit the kingdom He promised those who love Him? |
| 5 | Matthew 25:40 | And the King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me.’ |
| 6 | Matthew 12:48–50 | But Jesus replied, “Who is My mother, and who are My brothers?” Pointing to His disciples, He said, “Here are My mother and My brothers. For whoever does the will of My Father in heaven is My brother and sister and mother.” |
| 7 | Matthew 18:5 | And whoever welcomes a little child like this in My name welcomes Me. |
| 8 | Hebrews 3:1 | Therefore, holy brothers, who share in the heavenly calling, set your focus on Jesus, the apostle and high priest whom we confess. |
| 9 | Acts 16:15 | And when she and her household had been baptized, she urged us, “If you consider me a believer in the Lord, come and stay at my house.” And she persuaded us. |
| 10 | Ephesians 3:6 | This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. |
Philemon 1:17 Summary
[This verse is about treating others with kindness and respect, just like we would treat a close friend or family member. If we consider someone a partner in our faith, we should receive them with open arms and a loving heart, just as we would receive a spiritual leader like Paul. This means showing them love, acceptance, and forgiveness, even if they have wronged us in some way (as seen in Matthew 6:14-15). By doing so, we reflect the heart of Christ and create a safe and supportive community for all believers.]
Frequently Asked Questions
What does it mean to consider someone a partner in the context of Philemon 1:17?
To consider someone a partner means to regard them as a fellow believer and co-laborer in the gospel, as seen in Philippians 4:3, where Paul refers to his partners in the gospel ministry. This partnership is rooted in a shared faith and commitment to serving the Lord.
How does this verse relate to the concept of Christian hospitality?
This verse highlights the importance of showing hospitality and kindness to fellow believers, just as we would to the Lord Himself, as taught in Matthew 25:40. By receiving Onesimus as we would receive Paul, we demonstrate our love and respect for our spiritual leaders and the body of Christ.
What is the significance of Paul asking Philemon to receive Onesimus as he would receive Paul?
Paul is asking Philemon to show the same love, acceptance, and forgiveness to Onesimus that he would show to Paul, emphasizing the importance of treating others with kindness and compassion, as seen in Ephesians 4:32. This reflects the heart of Christ, who receives us as we are and calls us to do the same for others.
How does this verse apply to our relationships with others in the church?
This verse reminds us that, as believers, we are called to receive and welcome one another as we would receive Christ Himself, as taught in Romans 15:7. By doing so, we demonstrate our unity and love for one another, and create a safe and supportive community for all believers.
Reflection Questions
- What are some ways I can show hospitality and kindness to fellow believers in my life, just as Philemon is called to receive Onesimus?
- How can I cultivate a sense of partnership and shared mission with other believers, as Paul describes in this verse?
- What are some areas in my life where I need to demonstrate more love, acceptance, and forgiveness towards others, just as Paul asks Philemon to do?
- How can I balance the need to address wrongdoing or hurt with the call to show kindness and compassion, as seen in this verse and the surrounding context?
Gill's Exposition on Philemon 1:17
If thou count me therefore a partner,.... A companion and friend, who reckon each other's affairs and interest their own: the word answers to חבר, a word often used in Talmudic writings, for an
Jamieson-Fausset-Brown on Philemon 1:17
If thou count me therefore a partner, receive him as myself. A partner - in the Christian fellowship of faith, hope, and love. Receive him as myself - resuming "receive him," Philemon 12. But see note there.
Matthew Poole's Commentary on Philemon 1:17
If thou count me therefore a partner; koinwnon, one with whom thou hast communion, a partner in the same grace of the gospel, and in the same trials and afflictions of the gospel. Receive him as myself; do not only forgive him, but kindly entertain him, who is my friend, as thou wouldst do myself.
Trapp's Commentary on Philemon 1:17
17 If thou count me therefore a partner, receive him as myself. Ver. 17. A partner] κοινωνον. One in common with thee. Amicorum omnia communia. Receive him, ] προσλαβου. Take him to thee, put him in thy bosom, make much of him. How effectually doth this great apostle plead the cause of this poor fugitive, now happily brought home to Christ. He deals as one that had himself received mercy, 1 Corinthians 7:25. Steep thy thoughts (saith one) in the mercies of God, and they will dye thine, as the dye vat doth the cloth, Colossians 3:12.
Ellicott's Commentary on Philemon 1:17
(17) A partner.—The title is peculiar. In the singular number (in which it is naturally more distinctive) and in absolute use, unconnected with explanatory words (such as we read in 1 Peter 5:1), it is nowhere else found, except in 2 Corinthians 8:23, where Titus is called St. Paul’s “partner and fellow helper;” and even there the context defines the partnership as relating to the collection and ministration of alms. Here it can hardly refer to general Christian fellowship, which would require some such words as “in Christ,” or “in the Spirit,” and would not fully justify the strong personal appeal of the passage. It must indicate some peculiar bond of fellowship between St. Paul and Philemon. Philemon was his convert (see Philemon 1:19); yet we notice that he writes to him not as a son, but as a brother. Evidently he was a leader in the Church at Colossæ. Tradition, as usual, makes him its bishop. He must have been St.
Paul’s partner in some common work or special communion of familiarity. (See Introduction, sect. 2.)
Adam Clarke's Commentary on Philemon 1:17
Verse 17. If thou count me therefore a partner] If thou dost consider me as a friend; if I have still the place of a friend in thy affection, receive him as myself; for, as I feel him as my own soul, in receiving him thou receivest me. There is a fine model of recommending a friend to the attention of a great man in the epistle of Horace to Claudius Nero, in behalf of his friend Septimius, Epistolar. lib. i., Ep. 9, which contains several strokes not unlike some of those in the Epistle to Philemon. It is written with much art; but is greatly exceeded by that of St. Paul. As it is very short I shall insert it: - Septimius, Claudi, nimirum intelligit unus, Quanti me facias; nam cum rogat, et prece cogit Scilicet, ut tibi se laudare, et tradere coner, Dignum mente domoque legentis honesta Neronis, Munere cum fungi propioris censet amici; Quid possim videt, ac novit me valdius ipso. Multa quidem dixi, cur excusatus abirem: Sed timui, mea ne finxisse minora putarer, Dissimulator opis propriae, mihi commodus uni. Sic ego, majoris fugiens opprobria culpae, Frontis ad urbanae descendi praemia. Quod si Depositum laudas, ob amici jussa, pudorem; Scribe tui gregis hunc, et fortem crede bonumque. "O Claudius Septimius alone knows what value thou hast for me; for he asks and earnestly entreats me to recommend him to thee, as a man worthy of the service and confidence of Nero, who is so correct a judge of merit.
When he imagines that I possess the honour of being one of thy most intimate friends, he sees and knows me more particularly than I do myself. I said indeed many things to induce him to excuse me; but I feared lest I should be thought to dissemble my interest with thee, that I might reserve it all for my own advantage. Therefore, in order to shun the reproach of a greater fault, I have assumed all the consequence of a courtier, and have, at the request of my friend, laid aside becoming modesty; which if thou canst pardon, receive this man into the list of thy domestics, and believe him to be a person of probity and worth." This is not only greatly outdone by St. Paul, but also by a letter of Pliny to his friend Sabinianus, in behalf of his servant, who, by some means, had incurred his master's displeasure. See it at the conclusion of these notes.
Cambridge Bible on Philemon 1:17
17. count] Lit., “have,” hold. The word is similarly used Luke 14:18; Philippians 2:29.a partner] An associate, a fellow; in faith and interests. The Apostle is altogether the man, the friend.—Cp. 2 Corinthians 8:23.—Wyclif, “as thou haste me a felowe.”receive] On the word, see note on Philemon 1:12.as myself] As me; and so as your “fellow,” in Christ. “After calling the slave … his brother, his son, his heart, what can this apostolic soul do further but call him his other self?” (Quesnel).
Barnes' Notes on Philemon 1:17
If there count me therefore a partner - The word rendered “partner” (κοινωνὸς koinōnos, means “a partaker, a companion.” The idea in the word is that of having something in common (κοινὸς koinos)
Whedon's Commentary on Philemon 1:17
17. As myself—Not merely receive him, but receive him as me. Which, of course, does not mean clap the fetters on him again, whether of servile iron or of Roman law; but receive him as a brother, a
Sermons on Philemon 1:17
| Sermon | Description | |
|---|---|---|
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Justification - Part 1 by Charles Leiter | In this sermon, the preacher discusses the concept of God justifying the ungodly. He emphasizes that sin is defiling and exceedingly sinful, using examples like Augustine's convers |
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Philemon I. 17-19 by St. John Chrysostom | John Chrysostom preaches on the importance of forgiveness and reconciliation, using the letter of Paul to Philemon as a powerful example. He emphasizes the need to extend grace and |
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The Release of the Lord by T. Austin-Sparks | T. Austin-Sparks emphasizes that true spiritual enlargement often comes through straitening, highlighting that human efforts can lead to artificial growth devoid of spiritual reali |
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The Gift of Hunger by Dennis Kinlaw | In this sermon, the speaker emphasizes the importance of being in the presence of God. He acknowledges the value of building friendships and connections with others, but states tha |
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Conference for Missionaries-1988- Discipleship - Part 3 by William MacDonald | In this sermon, the speaker discusses the importance of fervent love for one another as a way to overcome interpersonal conflicts. He references 1 Peter chapter 4 verse 8, which st |
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John Wesley's Explanatory Notes - Matthew 18 by John Wesley | John Wesley expounds on Matthew 18, emphasizing the necessity of humility and childlike faith to enter the kingdom of heaven. He warns against causing offenses and stresses the imp |
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Be My Guest by John Bjorlie | John Bjorlie preaches on the importance of hospitality as a crucial element in building Christian community, promoting close, brotherly love, and combating superficial relationship |