PHM 1:12 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, 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).

AICNT {whom I have sent to you},[fn] that is, my own heart;

1:12, whom I have sent to you: Later BYZ manuscripts reads “But you, receive him.” ‖ Later TR manuscripts read “I have sent him back to you, receive him” TR

OEB and I am sending him back to you with this letter – though it is like tearing out of my heart.

WEBBE I am sending him back. Therefore receive him, that is, my own heart,

WMBB (Same as above)

NET I have sent him (who is my very heart) back to you.

LSV whom I sent again to you—he who is my own heart,

FBV I send him to you with my fondest wishes.[fn]

1:12 Literally, “heartfelt affections.”

TCNT [fn]and I ask yoʋ to receive him, that is, my very own heart.

1:12 and I ask yoʋ to receive him, 91.6% ¦ — CT 0.9%

T4T Although ◄he is as dear to me as/I love him as much as I love► [MET] my own self [MTY], I am sending him back to you.

LEB No LEB PHM 1:12 verse available

BBE Whom I have sent back to you, him who is my very heart:

Moff No Moff PHM book available

Wymth I am sending him back to you, though in so doing I send part of myself.

ASV whom I have sent back to thee in his own person, that is, my very heart:

DRA Whom I have sent back to thee. And do thou receive him as my own bowels.

YLT whom I did send again, and thou him (that is, my own bowels) receive,

Drby whom I have sent back to thee: [but do thou receive] him, that is, my bowels:

RV whom I have sent back to thee in his own person, that is, my very heart:

Wbstr Whom I have sent again: thou therefore receive him, that is, my own bowels:

KJB-1769 Whom I have sent again: thou therefore receive him, that is, mine own bowels:
(Whom I have sent again: thou/you therefore receive him, that is, mine own bowels: )

KJB-1611 Whom I haue sent againe: thou therfore receiue him, that is mine owne bowels.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps Whom I haue sent agayne: Thou therefore receaue hym, that is, myne owne bowels,
(Whom I have sent again: Thou therefore receive him, that is, mine own bowels,)

Gnva Whome I haue sent againe: thou therefore receiue him, that is mine owne bowels,
(Whome I have sent again: thou/you therefore receive him, that is mine own bowels, )

Cvdl Whom I haue sent agayne: but receaue thou him (that is) euen myne awne hert.
(Whom I have sent again: but receive thou/you him (that is) even mine own hert.)

TNT whom I have sent home agayne. Thou therfore receave him that is to saye myne awne bowels
(whom I have sent home again. Thou therefore receive him that is to say mine own bowels )

Wycl And resseyue thou hym as myn entrailis;
(And receive thou/you him as mine entrailis;)

Luth Du aber wollest ihn, das ist, mein eigen Herz, annehmen.
(You but want him/it, the is, my eigen heart, annehmen.)

ClVg quem remisi tibi. Tu autem illum, ut mea viscera, suscipe:[fn]
(quem remisi tibi. Tu however him, as mea viscera, suscipe: )

1.12 Ut mea viscera, etc. Onesimum profugum recurrentem ad divinum auxilium cum esset in custodia Apostolus baptizavit, videns in illo utilitatis spem: quem sic commendat, ut suum animum in illo significet recipi.

1.12 Ut mea viscera, etc. Onesimum profugum recurrentem to divinum auxilium when/with was in custodia Apostolus baptizavit, videns in illo utilitatis spem: which so commendat, as his_own animum in illo significet recipi.

UGNT ὃν ἀνέπεμψά σοι αὐτόν, τοῦτ’ ἔστιν τὰ ἐμὰ σπλάγχνα;
(hon anepempsa soi auton, tout’ estin ta ema splagⱪna;)

SBL-GNT ὃν ἀνέπεμψά ⸂σοι αὐτόν, τοῦτʼ ἔστιν τὰ ἐμὰ σπλάγχνα⸃·
(hon anepempsa ⸂soi auton, toutʼ estin ta ema splagⱪna⸃;)

TC-GNT [fn]σὺ δὲ αὐτόν, τοῦτ᾽ ἔστι τὰ ἐμὰ σπλάγχνα, [fn]προσλαβοῦ·
(su de auton, tout esti ta ema splagⱪna, proslabou; )

1:12 συ δε 93.1% ¦ σοι CT 0.7%

1:12 προσλαβου 91.6% ¦ — CT 0.9%

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

UTN uW Translation Notes:

ὃν ἀνέπεμψά σοι

whom ˱I˲_sent_up ˱to˲_you

Paul was probably sending Onesimus with another believer who carried this letter.

Note 1 topic: figures-of-speech / metaphor

τοῦτ’ ἔστιν τὰ ἐμὰ σπλάγχνα

this is ¬the my heart

The phrase this one is my inward parts is a metaphor for deep feelings about someone. Paul was saying this about Onesimus. Alternate translation: “this is a person whom I love dearly” or “this person is very special to me”

Note 2 topic: figures-of-speech / metonymy

τὰ ἐμὰ σπλάγχνα

¬the my heart

Here, inward parts is figurative for the place of a person’s emotions. If your language has a similar figure, then use that. If not, use plain language. Alternate translation: “my heart” or “my liver” or “my deepest feelings”

Parallel PHM 1:12