PHM 1:17 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. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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.

Key: yellow:verbs, orange:accusative/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 So if you consider me to be your companion in doing the work God has given us, then welcome Onesimus into your home in the same way you would welcome me.

BSB § So if you consider me a partner, receive him as you would receive me.

BLB Therefore, if you consider me a partner, receive him as me.

AICNT If then you consider me a partner, receive him as you would me.

OEB If, then, you count me your friend, receive him as you would me.

WEB If then you count me a partner, receive him as you would receive me.

NET Therefore if you regard me as a partner, accept him as you would me.

LSV If, then, you have fellowship with me, receive him as me,

FBV So if you consider me as a colleague working together with you for the Lord,[fn] welcome him as if you were welcoming me.

1:17 “A colleague working together with you for the Lord.” The word in Greek is “partner,” but this needs explaining because of modern usage.

TCNT So if yoʋ consider me to be a partner, receive him as yoʋ would receive me.

T4T So, if you consider me to be your partner in God’s work, receive him as you would receive me.

LEB No LEB PHM 1:17 verse available

BBE If then you take me to be your friend and brother, take him in as myself.

MOF No MOF PHM book available

ASV If then thou countest me a partner, receive him as myself.

DRA If therefore thou count me a partner, receive him as myself.

YLT If, then, with me thou hast fellowship, receive him as me,

DBY If therefore thou holdest me to be a partner [with thee], receive him as me;

RV If then thou countest me a partner, receive him as myself.

WBS If thou accountest me therefore a partner, receive him as myself.

KJB If thou count me therefore a partner, receive him as myself.
(If thou/you count me therefore a partner, receive him as myself. )

BB If thou count me therfore a felowe, receaue hym as my selfe.
(If thou/you count me therefore a fellow, receive him as my self.)

GNV If therefore thou count our thinges common, receiue him as my selfe.
(If therefore thou/you count our things common, receive him as my self. )

CB Yf thou holde me for thy companyon, receaue him then euen as my selfe.
(If thou/you hold me for thy/your companyon, receive him then even as my self.)

TNT Yf thou count me a felowe receave him as my selfe.
(If thou/you count me a fellow receive him as my self. )

WYC Therfor if thou hast me a felowe, resseyue hym as me; for if he hath ony thing anoied thee,
(Therefore if thou/you hast me a fellow, receive him as me; for if he hath/has any thing anoied thee,)

LUT So du nun mich hältst für deinen Gesellen, so wollest du ihn als mich selbst annehmen.
(So you now me hältst for deinen Gesellen, so wollest you him/it als me himself/itself annehmen.)

CLV Si ergo habes me socium, suscipe illum sicut me:
(When/But_if ergo habes me socium, suscipe him like me: )

UGNT εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ.
(ei oun me eⱪeis koinōnon, proslabou auton hōs eme.)

SBL-GNT Εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ.
(Ei oun me eⱪeis koinōnon, proslabou auton hōs eme. )

TC-GNT Εἰ οὖν [fn]με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ.
(Ei oun me eⱪeis koinōnon, proslabou auton hōs eme.)

1:17 με 80.4% ¦ εμε TR 16.1%

Key for above GNTs: yellow:punctuation differs (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:

Note 1 topic: grammar-connect-condition-fact

εἰ & με ἔχεις κοινωνόν

if & me ˱you˲_/are/_having /a/_partner

Paul is writing in a way that makes it seem as though it is possible that Philemon does not consider that Paul is his partner, but he knows that Philemon does consider Paul to be his partner. This is a way of getting Philemon to agree on one thing (that Paul is a partner) so that he will agree to the other thing (to receive Onesimus). If your language does not state something as uncertain if it is certain or true, and if your readers might think that what Paul is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “since you have me as a partner”

Note 2 topic: grammar-connect-logic-result

οὖν

therefore

Therefore means that what came before this word is the reason for what comes after it. It may be that Paul intends for everything that came before to be the reason, because this word also indicates that Paul is now coming to the main point of the letter. Use a natural method in your language to indicate this transition. Alternate translation: “Because of all of these things”

Note 3 topic: figures-of-speech / ellipsis

προσλαβοῦ αὐτὸν ὡς ἐμέ.

receive him as me

Paul is leaving out some of the words here that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “receive him just as you would receive me”

Parallel PHM 1:17