KJV: But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
YLT: and at the same time also prepare for me a lodging, for I hope that through your prayers I shall be granted to you.
Darby: But withal prepare me also a lodging; for I hope that I shall be granted to you through your prayers.
ASV: But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you.
| Ἅμα | At the same time |
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Parse: Adverb Root: ἅμα Sense: at the same time, at once, together prep. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἑτοίμαζέ | prepare |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ἑτοιμάζω Sense: to make ready, prepare. |
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| μοι | for me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ξενίαν | a lodging |
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Parse: Noun, Accusative Feminine Singular Root: ξενία Sense: hospitality, hospitable reception. |
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| ἐλπίζω | I hope |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἐλπίζω Sense: to hope. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| προσευχῶν | prayers |
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Parse: Noun, Genitive Feminine Plural Root: προσευχή Sense: prayer addressed to God. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| χαρισθήσομαι | I will be granted |
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Parse: Verb, Future Indicative Passive, 1st Person Singular Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for Philemon 1:22
Along with your kindly reception of Onesimus. On αμα hama see note on Acts 24:26 and note on Acts 27:40. [source]
Old word from χενος xenos stranger. In N.T. only here and Acts 28:23. I shall be granted unto you (χαριστησομαι υμιν charisthēsomai humin). First future passive of χαριζομαι charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
First future passive of χαριζομαι charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11). [source]
Reverse Greek Commentary Search for Philemon 1:22
Emphasis on υμεις παντες egō which is expressed. Ye all (οπσεστε humeis pantes). In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. Among whom I went about Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured. [source]
In very emphatic position after the verb εν οις διηλτον opsesthe (shall see) and the object (my face). Twice Paul will write from Rome (Philemon 2:24; Philemon 1:22) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1 Timothy 1:3; 1 Timothy 3:14; 1 Timothy 4:13) and Troas (2 Timothy 4:13) and Miletus (2 Timothy 4:20). There need be no surprise that Paul‘s fears turned out otherwise. He had reason enough for them. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and 2 Corinthians 5:1-8. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; Colossians 2:5. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
For the phrase, compare Romans 6:22. A metaphorical statement of what is stated literally in Romans 1:11. Not equivalent to bear fruit, but to gather as a harvest. Compare John 4:36; Philemon 1:22; Colossians 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Romans 7:4, Romans 7:5; Romans 6:22; Galatians 5:22. [source]
The phrase N.T.oFruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philemon 1:11); of labor (Philemon 1:22); of the lips (Hebrews 13:15). Almost always of a good result. [source]
The only case in N.T. in which this word is used of God's election. lxx, Deuteronomy 26:18, of God's choosing Israel to be his peculiar people. Comp. Philemon 1:22; Hebrews 11:25. [source]
Perfect passive participle of αγαπαω agapaō with υπο hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου kuriou instead of τεου theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος hoti heilato humas ho theos). First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō [source]
See note on Philemon 1:22 for this very phrase, “and at the same time also.” Such young enrolled widows have other perils also. [source]
In Paul, 1 Corinthians 2:9; Philemon 1:22. Only here in Pastorals. Comp. Titus 3:1. [source]