The Meaning of Philemon 1:13 Explained

Philemon 1:13

KJV: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

YLT: whom I did wish to retain to myself, that in thy behalf he might minister to me in the bonds of the good news,

Darby: whom I was desirous of keeping with myself, that for thee he might minister to me in the bonds of the glad tidings;

ASV: whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel:

KJV Reverse Interlinear

Whom  I  would  have retained  with  me,  that  in thy  stead  he might have ministered  unto me  in  the bonds  of the gospel: 

What does Philemon 1:13 Mean?

Context Summary

Philemon 1:1-14 - A Plea For The Returning Slave
Onesimus had known the Apostle well in the old days when Paul visited at the house of his master Philemon, who seems to have been a man of importance. His house was large enough to admit of a church assembling in it, and to accommodate the Apostle and his traveling companions when they came to the city. Apphia, his wife, was also a Christian, and Archippus, their son, was engaged in some kind of Christian work in connection with the infant Christian community which they were nursing. Compare Philemon 1:1-2 with Colossians 4:17. It is beautiful to observe the Apostle's humility in associating these obscure people with himself as fellow-workers.
Onesimus had been a runaway slave, and fleeing to Rome, had been converted by the ministry of Paul-whom I have begotten in my bonds. The converted slave had become very dear and useful to his benefactor, Philemon 1:12-13. The Apostle now sends him back to his former owner with this letter, pleading that he be once more received into the household of Philemon. [source]

Chapter Summary: Philemon 1

1  Paul rejoices to hear of the faith and love of Philemon,
8  whom he desires to forgive his servant Onesimus, and lovingly to receive him again

Greek Commentary for Philemon 1:13

I would fain have kept [εβουλομην κατεχειν]
Imperfect middle and present infinitive, “I was wishing to hold back.” Again from the standpoint of the arrival of Onesimus. [source]
In thy behalf [υπερ σου]
So “in thy stead,” “in place of thee.” He might minister (διακονηι — diakonēi). Present active subjunctive (retained after εβουλομην — eboulomēn) with ινα — hina purpose continued, “that he might keep on ministering.” [source]
He might minister [διακονηι]
Present active subjunctive (retained after εβουλομην — eboulomēn) with ινα — hina purpose continued, “that he might keep on ministering.” [source]

Reverse Greek Commentary Search for Philemon 1:13

Matthew 27:27 Into the palace [εις το πραιτωριον]
In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Philemon 1:13), but in the provinces it was the palace in which the governor resided as in Acts 23:35 in Caesarea. So here in Jerusalem Pilate ordered Jesus and all the band or cohort (ολην την σπειραν — holēn tēn speiran) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin spira was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man. [source]
Mark 15:16 The Praetorium [πραιτωριον]
In Matthew 27:27 this same word is translated “palace.” That is its meaning here also, the palace in which the Roman provincial governor resided. In Philemon 1:13 it means the Praetorian Guard in Rome. Mark mentions here “the court” (της αυλης — tēs aulēs) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the “band.” [source]
Luke 4:42 Would have stayed him [κατειχον αυτον]
Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Luke 4:42 Sought after him [επεζητουν αυτον]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου — heōs autou right up to him.Would have stayed him (κατειχον αυτον — kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω — katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη — mē (not) after κατειχον — kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
John 18:28 Hall of judgment [πραιτώριον]
A Latin word, proetorium, transcribed. Originally, the general's tent. In the Roman provinces it was the name for the official residence of the Roman governor, as here. Compare Acts 23:35. It came to be applied to any spacious villa or palace. So Juvenal: “To their crimes they are indebted for their gardens, palaces (proetoria ), etc.” (“Sat.,” i., 75). In Rome the term was applied to the proetorian guard, or imperial bodyguard. See on Philemon 1:13. Rev., palace. [source]
John 18:28 They lead [αγουσιν]
Dramatic historical present of αγω — agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη — hina mē and first aorist passive subjunctive of μιαινω — miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω — esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα — pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Acts 23:35 When--are come [παραγενωνται]
Second aorist middle subjunctive of παραγινομαι — paraginomai with temporal conjunction οταν — hotan indefinite temporal clause of future time (Robertson, Grammar, p. 972), “whenever thine accusers come.” In Herod‘s palace (εν τωι πραιτωριωι — en tōi praitōriōi). The Latin word πραετοριυμ — praetorium The word meant the camp of the general, then the palace of the governor as here and Matthew 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Philemon 1:13. [source]
Acts 23:35 In Herod‘s palace [εν τωι πραιτωριωι]
The Latin word πραετοριυμ — praetorium The word meant the camp of the general, then the palace of the governor as here and Matthew 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Philemon 1:13. [source]
Romans 5:6 For the ungodly [ὑπὲρ ἀσεβῶν]
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Romans 9:3 I could wish [ἠυχόμην]
Or pray as 2 Corinthians 13:7, 2 Corinthians 13:9; James 5:16. Lit., I was wishing; but the imperfect here has a tentative force, implying the wish begun, but stopped at the outset by some antecedent consideration which renders it impossible, so that, practically, it was not entertained at all. So Paul of Onesimus: “Whom I could have wished ( ἐβουλόμην ) to keep with me,” if it had not been too much to ask (Philemon 1:13). Paul would wish to save his countrymen, even at such sacrifice, if it were morally possible. Others, however, explain the imperfect as stating an actual wish formerly entertained. [source]
Colossians 2:5 Order [τάξιν]
Or orderly array. A military metaphor, quite possibly suggested by Paul's intercourse with the soldiers in his confinement. See on Philemon 1:13. [source]
2 Timothy 2:9 I suffer hardship [κακοπατω]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 Unto bonds [ως κακουργος]
“Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). [source]
Philemon 1:14 I would do nothing [ουδεν ητελησα ποιησαι]
First aorist active indicative of τελω — thelō I decided, I wished, decision reached (cf. εβουλομην — eboulomēn in Philemon 1:13. Thy goodness (το αγατον σου — to agathon sou). Neuter articular adjective (thy good deed). As of necessity “As if according to compulsion.” See note on 2 Corinthians 9:7. But of free will (αλλα κατα εκουσιον — alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον — tropon (way, manner) is to be understood with the adjective εκουσιος — hekousios (old word, here alone in N.T.), from εκων — hekōn (1 Corinthians 9:17; Romans 8:20). [source]
Hebrews 3:6 Hold fast [κατάσξωμεν]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]

What do the individual words in Philemon 1:13 mean?

whom I was wishing with myself to keep so that on behalf of you me he might serve in the chains of the gospel
ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου

ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἐβουλόμην  was  wishing 
Parse: Verb, Imperfect Indicative Middle or Passive, 1st Person Singular
Root: βούλομαι  
Sense: to will deliberately, have a purpose, be minded.
ἐμαυτὸν  myself 
Parse: Personal / Possessive Pronoun, Accusative Masculine 1st Person Singular
Root: ἐμαυτοῦ  
Sense: I, me, myself etc.
κατέχειν  to  keep 
Parse: Verb, Present Infinitive Active
Root: κατέχω  
Sense: to hold back, detain, retain.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ὑπὲρ  on  behalf  of 
Parse: Preposition
Root: ὑπέρ 
Sense: in behalf of, for the sake of.
μοι  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
διακονῇ  he  might  serve 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: διακονέω  
Sense: to be a servant, attendant, domestic, to serve, wait upon.
δεσμοῖς  chains 
Parse: Noun, Dative Masculine Plural
Root: δεσμός  
Sense: a band or bond.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
εὐαγγελίου  gospel 
Parse: Noun, Genitive Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.