PHM 1:11 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

Key: orange:accusative/object, cyan:dative/indirect object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

UST He was useless to you in the past, but now he is useful both to you and to me!

BSB Formerly he was useless to you, but now he has become useful both to you and to me.

BLB once useless to you, but now useful both to you and to me,

AICNT who once was useless to you, but now is [also] useful to you and to me,

OEB Once he was of little service to you, but now he has become of great service, not only to you, but to me as well;

WEB who once was useless to you, but now is useful to you and to me.

NET who was formerly useless to you, but is now useful to you and me.

LSV who once was to you unprofitable, and now is profitable to me and to you,

FBV In the past he was of no use to you, but now he's useful to both you and me!

TCNT Once he was useless to yoʋ, but now he is useful both to yoʋ and to me. I am sending him back,

T4T Although his name, as you know, means ‘useful’, formerly he was useless to you. But now he is useful both to you and to me!

LEB No LEB PHM 1:11 verse available

BBE Who in the past was of no profit to you, but now is of profit to you and to me:

MOF No MOF PHM book available

ASV who once was unprofitable to thee, but now is profitable to thee and to me:

DRA Who hath been heretofore unprofitable to thee, but now is profitable both to me and thee,

YLT who once was to thee unprofitable, and now is profitable to me and to thee,

DBY once unserviceable to thee, but now serviceable to thee and to me:

RV who was aforetime unprofitable to thee, but now is profitable to thee and to me:

WBS who was aforetime unprofitable to thee, but now is profitable to thee and to me:

KJB Which in time past was to thee unprofitable, but now profitable to thee and to me:

BB Which in tyme passed, was to thee vnprofitable, but nowe profitable to thee and to me.
(Which in time passed, was to thee unprofitable, but now profitable to thee and to me.)

GNV Which in times past was to thee vnprofitable, but nowe profitable both to thee and to me,
(Which in times past was to thee unprofitable, but now profitable both to thee and to me,)

CB which in tyme past was to the vnprofitable, but now profitable both to the and me.
(which in time past was to the unprofitable, but now profitable both to the and me.)

TNT which in tyme passed was to the vnproffetable: but now proffetable bothe to the and also to me
(which in time passed was to the unprofitable: but now profitable both to the and also to me)

WYC which sumtyme was vnprofitable to thee, but now profitable bothe to thee and to me; whom Y sente ayen to thee.
(which sumtyme was unprofitable to thee, but now profitable both to thee and to me; whom I sent ayen to thee.)

LUT welcher weiland dir unnütze, nun aber dir und mir wohl nütze ist: den habe ich wiedergesandt.
(which weiland you unnütze, now but you and to_me wohl nütze ist: the have I againgesandt.)

CLV qui tibi aliquando inutilis fuit, nunc autem et mihi et tibi utilis,
(who tibi aliquando inutilis fuit, now however and mihi and tibi utilis,)

UGNT τόν ποτέ σοι ἄχρηστον, νυνὶ δὲ καὶ σοὶ καὶ ἐμοὶ εὔχρηστον;
(ton pote soi aⱪraʸston, nuni de kai soi kai emoi euⱪraʸston?)

SBL-GNT τόν ποτέ σοι ἄχρηστον νυνὶ ⸀δὲ σοὶ καὶ ἐμοὶ εὔχρηστον,
(ton pote soi aⱪraʸston nuni ⸀de soi kai emoi euⱪraʸston,)

TC-GNT τόν ποτέ σοι ἄχρηστον, νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον, ὃν ἀνέπεμψα·
(ton pote soi aⱪraʸston, nuni de soi kai emoi euⱪraʸston, hon anepempsa;)

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

TTN Tyndale Theme Notes:

Slavery

Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?

There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.

The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).

Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.

Passages for Further Study

Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21

Parallel PHM 1:11