KJV: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
YLT: Yes, brother, may I have profit of thee in the Lord; refresh my bowels in the Lord;
Darby: Yea, brother, I would have profit of thee in the Lord: refresh my bowels in Christ.
ASV: Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.
| Ναί | Yes |
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Parse: Particle Root: ναί Sense: yea, verily, truly, assuredly, even so. |
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| ἀδελφέ | brother |
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Parse: Noun, Vocative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| σου | from you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| ὀναίμην | may have profit |
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Parse: Verb, Aorist Optative Middle, 1st Person Singular Root: ὀνίνημι Sense: to be useful, to profit, help. |
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| Κυρίῳ | [the] Lord |
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Parse: Noun, Dative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἀνάπαυσόν | Refresh |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἀναπαύω Sense: to cause or permit one to cease from any movement or labour in order to recover and collect his strength. |
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| μου | my |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| σπλάγχνα | heart |
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Parse: Noun, Accusative Neuter Plural Root: σπλάγχνον Sense: bowels, intestines, (the heart, lungs, liver, etc.). |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for Philemon 1:20
Second aorist middle optative of ονινημι oninēmi old verb, only here in N.T. Optative the regular construction for a wish about the future. “May I get profit from thee in the Lord.” [source]
See Philemon 1:7 for αναπαυσον anapauson (first aorist active imperative of αναπαυω anapauō) and σπλαγχνα splagchna (3 times in this letter, Philemon 1:7, Philemon 1:12; Philemon 1:20). [source]
Reverse Greek Commentary Search for Philemon 1:20
A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7, Philemon 1:12, Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
This substantive has so far been found nowhere save here and Philemon 1:20, though the verb αποκαραδοκεω apokaradokeō is common in Polybius and Plutarch. Milligan (Vocabulary) thinks that Paul may have made the substantive from the verb. It is a double compound (απο apo off from, καρα kara head, δοκεω dokeō Ionic verb, to watch), hence to watch eagerly with outstretched head. [source]
Genitive absolute of the present passive participle of αυχανω auxanō to grow. We shall be magnified (μεγαλυντηναι megalunthēnai). First aorist passive infinitive of μεγαλυνω megalunō old verb (Luke 1:46) to make great (cf. Philemon 1:20 of Christ). Indirect discourse after ελπιδα elpida (hope) with the construction of ελπιζω elpizō to hope. [source]
First aorist passive infinitive of μεγαλυνω megalunō old verb (Luke 1:46) to make great (cf. Philemon 1:20 of Christ). Indirect discourse after ελπιδα elpida (hope) with the construction of ελπιζω elpizō to hope. [source]
For this noble word see note on Matthew 3:17 and note on 2 Corinthians 5:8. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Philemon 1:20-26). He is not courting martyrdom, but he does not fear it or anything that is “for Christ‘s sake” (υπερ Χριστου huper Christou). [source]
Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν everyand ῥῆσις speakingHence παρρησία boldnessbold speaking out of every word. The noun is very often used adverbially, as παρρησίᾳ boldlyor openly, Mark 8:32; see also John 18:20. In Acts always μετὰ παρρησίας withboldness, comp. Hebrews 4:16. Ἑν παρρησίᾳ inboldness, John 7:4; John 16:29; Ephesians 6:19; Philemon 1:20. Both the verb and the noun are found in lxx. See Leviticus 26:13; Proverbs 10:10; Wisd. 5:1; Sirach 6:11. [source]
Primarily, free and bold speaking; speaking out every word ( πᾶν, ῥῆμα ). Its dominant idea is boldness, confidence, as opposed to fear, ambiguity, or reserve. The idea of publicity is sometimes attached to it, but as secondary. Only here in the Pastorals: several times in Paul, as 2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20. The phrase πολλή παρρησία muchboldness is also Pauline. An assured position and blameless reputation in the church, with a pure conscience, would assure boldness of speech and of attitude in the Christian community and elsewhere. [source]
Late word from βαινω bainō in lxx for steps at a door (1 Samuel 5:5). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. Much boldness (πολλην παρρησιαν pollēn parrēsian). A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). In the faith which is in Christ Jesus Pauline phrase again (Acts 26:18; Galatians 3:26; Colossians 1:4; Ephesians 1:15; 2 Timothy 1:13; 2 Timothy 3:15). [source]
A Pauline phrase (2 Corinthians 3:12; 2 Corinthians 7:4; Philemon 1:20). [source]
N.T.oolxx, oClass. Lit. not made ashamed, as Philemon 1:20. A workman whose work does not disgrace him. [source]
See Philemon 1:7 for αναπαυσον anapauson (first aorist active imperative of αναπαυω anapauō) and σπλαγχνα splagchna (3 times in this letter, Philemon 1:7, Philemon 1:12; Philemon 1:20). [source]
Rev., boldness. For the phrase have boldness, see 1 John 3:21; 1 John 4:17; 1 John 5:14; Hebrews 3:6; Hebrews 10:19; Philemon 1:8. For the word παῤῥησία boldnesssee on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι tobe ashamed, in Proverbs 13:5, where the Septuagint reads “a wicked man is ashamed ( αἰσχύνεται ) and shall not have boldness ( παῤῥησίαν ). Also in Philemon 1:20. Compare 2 Corinthians 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal. The thought is embodied in the general confession of the Book of Common Prayer: “That we should not dissemble nor cloke them before the face of Almighty God our Heavenly Father, but confess them.” So John Wesley's Hymn:“Jesus, Thy blood and righteousnessMy beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed,-DIVIDER- With joy shall I lift up my head.Bold shall I stand in Thy great day,For who aught to my charge shall lay? Fully absolved through these I am, - From sin and fear, from guilt and shame.” [source]