The Meaning of Philemon 1:23 Explained

Philemon 1:23

KJV: There salute thee Epaphras, my fellowprisoner in Christ Jesus;

YLT: Salute thee doth Epaphras, (my fellow-captive in Christ Jesus,)

Darby: Epaphras salutes thee, my fellow-prisoner in Christ Jesus;

ASV: Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee;

KJV Reverse Interlinear

There salute  thee  Epaphras,  my  fellowprisoner  in  Christ  Jesus; 

What does Philemon 1:23 Mean?

Context Summary

Philemon 1:15-25 - To Be Received As A Brother
The Apostle's pleas for the restoration of Onesimus to his old trusted position in the household of Philemon are very touching. He suggests, first, that there may have been a divine purpose in it all, and that the former's flight had been permitted as a step in the entire renovation of the slave's nature. And, therefore, because Philemon and Onesimus were two Christians, their relationship had been transformed. "In the flesh, Philemon has the brother for his slave; in the Lord, Philemon has the slave for his brother." Then in Philemon 1:17 Paul identifies himself with Onesimus; and we are taught to think of our Lord identifying Himself with us, because, as Luther says, "we are all Onesimuses." Further, in Philemon 1:18 Paul offers to assume all the losses which Onesimus had brought on Philemon, and signs the bond with his autograph, as our Lord paid the great ransom price for us all. Finally, Paul delicately reminds his friend, in Philemon 1:19, that Philemon owed him a great deal more than a trifle of money, namely, his spiritual life. Does not our Lord address us in similar terms? We surely owe ourselves to Him!
Owing to the brevity of this Epistle Review Questions are omitted [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 1:23

Epaphras [Επαπρας]
The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul‘s help in the fight against incipient Gnosticism in the Lycus Valley. [source]
My fellow-prisoner [ο συναιχμαλωτος μου]
See note on Romans 16:7 for this word, also in Colossians 4:10. Used metaphorically like the verb aichmalōtizō in 2 Corinthians 10:5, though some hold that Epaphras became a prisoner with Paul in Rome. [source]

Reverse Greek Commentary Search for Philemon 1:23

Matthew 4:24 Those that were sick []
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” (ποικιλαις — poikilais) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had “torments” (βασανοις — basanois). The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, (δαιμονιζομενους και σεληνιαζομενους και παραλυτικους — daimonizomenous kai selēniazomenous kai paralutikous), people possessed by demons, lunatics or “moon-struck” because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Matthew 17:15, paralytics (our very word). Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι — selēniazomai from σεληνη — selēnē (moon). These diseases are called “torments.” [source]
Matthew 4:24 Holden with divers diseases and torments []
” “Held together” or “compressed” is the idea of the participle. The same word is used by Jesus in Luke 12:50 and by Paul in Philemon 1:23 and of the crowd pressing on Jesus (Luke 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of “divers” say “various” The word originally (oriental origin) meant a touchstone, “Lydian stone” used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as “torture.” These diseases are further described “in a descending scale of violence” (McNeile) as “demoniacs, lunatics, and paralytics” as Moffatt puts it, “demoniacs, epileptics, paralytics” as Weymouth has it, Our word “lunatic” is from the Latin luna (moon) and carries the same picture as the Greek σεληνιαζομαι — selēniazomai from σεληνη — selēnē (moon). These diseases are called “torments.” [source]
Mark 4:19 The lusts of other things entering in [αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι]
Lusts, not in the limited sense of mere sexual desire, but in the general sense of longing. The word is also used of desire for good and lawful things (Luke 22:15; Philemon 1:23). [source]
Mark 4:19 The lusts of other things [αι περι τα λοιπα επιτυμιαι]
All the passions or longings, sensual, worldly, “pleasures of this life” (ηδονων του βιου — hēdonōn tou biou) as Luke has it (Luke 8:14), the world of sense drowning the world of spirit. The word επιτυμια — epithumia is not evil in itself. One can yearn (this word) for what is high and holy (Luke 22:15; Philemon 1:23). [source]
Mark 7:36 So much the more a great deal they published it [αυτοι μαλλον περισσοτερον εκηρυσσον]
Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in Philemon 1:23 “much more better” See Robertson‘s Grammar, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark 1:44.). The more Jesus commanded (οσον αυτοις διεστελλετο — hoson autois diestelleto) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy. [source]
Luke 4:38 Taken [συνεχομένη]
Rev., holden. So Wyc. See on Matthew 4:24. The word is used nine times by Luke, and only three times elsewhere. Paul uses it of the constraining of Christ's love (2 Corinthians 5:14), and of being in a strait (Philemon 1:23). In Acts 28:8, it is joined with fever, as here, and is a common medical term in the same sense. [source]
Luke 12:50 Am I straitened []
See on Luke 4:38, and compare 2 Corinthians 5:14; Philemon 1:23. Wyc., constrained. [source]
Luke 12:36 Shall return [ἀναλύσῃ]
The verb means, originally, to unloose: so of vessels, to unloose their moorings and go to sea. Of departing generally. This is its sense in the only other passage where it occurs, Philemon 1:23, “having a desire to depart, or break up; the metaphor being drawn from breaking up an encampment.” Compare departure ( ἀναλύσεως ) 2 Timothy 4:6. The rendering return is a kind of inference from this: when he shall leave the wedding and return. [source]
Luke 12:36 When he shall return from the marriage feast [ποτε αναλυσηι εκ των γαμων]
The interrogative conjunction ποτε — pote and the deliberative aorist subjunctive retained in the indirect question. The verb αναλυω — analuō very common Greek verb, but only twice in the N.T. (here and Philemon 1:23). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in Luke 14:8), departing from there. See note on Matthew 22:2. [source]
Luke 12:50 And how I am straitened [και πως συνεχομαι]
See this same vivid verb συνεχομαι — sunechomai in Luke 8:37; Acts 18:5; Philemon 1:23 where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on.Till it be accomplished (εως οτου τελεστηι — heōs hotou telesthēi). First aorist passive subjunctive of τελεω — teleō with εως οτου — heōs hotou (until which time), the common construction for the future with this conjunction. [source]
Luke 8:37 Were holden with great fear [ποβωι μεγαλωι συνειχοντο]
Imperfect passive of συνεχω — sunechō with the instrumental case of ποβος — phobos See a similar use of this vigorous verb in Luke 12:50 of Jesus and in Philemon 1:23 of Paul. [source]
Luke 4:38 Into the house of Simon [εις την οικιαν Σιμωνος]
“Peter‘s house” (Matthew 8:14). “The house of Simon and Andrew” (Mark 1:29). Paul‘s reference to Peter‘s wife (1 Corinthians 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.Simon‘s wife‘s mother (πεντερα του Σιμωνος — penthera tou Simōnos). The word πεντερα — penthera for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matthew 8:14; Luke 4:38) it occurs in the N.T. only in Luke 12:53. The corresponding word πεντερος — pentheros father-in-law, occurs in John 18:13 alone in the N.T.Was holden with a great fever Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 4:38 Was holden with a great fever [ην συνεχομενη πυρετωι μεγαλωι]
Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew 4:24 passive with diseases here; 2 Corinthians 5:14 active; Philemon 1:23 passive). In Acts 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Luke 8:37, the active for holding the hands over the ears (Acts 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Acts 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” (μεγαλοι — megaloi) and “small” (σμικροι — smikroi). [source]
Luke 9:31 Who appeared in glory [οι οπτεντες εν δοχηι]
First aorist passive participle of οραω — horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον — elegon tēn exodon). Imperfect active, were talking about his εχοδυς — exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς — exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος — thanatos) in the N.T. are εκβασις — ekbasis going out as departure (Hebrews 13:7), απιχις — aphixis departing (Acts 20:29), αναλυσις — analusis loosening anchor (2 Timothy 4:6) and αναλυσαι — analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Luke 9:31 Spake of his decease [ελεγον την εχοδον]
Imperfect active, were talking about his εχοδυς — exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς — exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος — thanatos) in the N.T. are εκβασις — ekbasis going out as departure (Hebrews 13:7), απιχις — aphixis departing (Acts 20:29), αναλυσις — analusis loosening anchor (2 Timothy 4:6) and αναλυσαι — analusai (Philemon 1:23). [source]
Romans 16:7 Fellow-prisoners [συναιχμαλωτυς]
Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν — sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. [source]
Romans 16:7 Kinsmen [συγγενεις]
Probably only fellow-countrymen as in Romans 9:13. Fellow-prisoners (συναιχμαλωτυς — sunaichmalōtus). Late word and rare (in Lucian). One of Paul‘s frequent compounds with συν — sun Literally, fellow captives in war. Perhaps they had shared one of Paul‘s numerous imprisonments (2 Corinthians 11:23). In N.T. only here, Philemon 1:23; Colossians 4:10. Of note Stamped, marked Old word, only here and Matthew 27:16 (bad sense) in N.T. Among the apostles (εν τοις αποστολοις — en tois apostolois). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. Who have been in Christ before me Andronicus and Junias were converted before Paul was. Note γεγοναν — gegonan (Koiné{[28928]}š form by analogy) instead of the usual second perfect active indicative form γεγονασιν — gegonasin which some MSS. have. The perfect tense notes that they are still in Christ. [source]
2 Corinthians 5:6 We are absent [ἐκδημοῦμεν]
Lit., we live abroad. Only in this chapter. Compare Philemon 1:23; Philemon 3:20; Hebrews 11:13; Hebrews 13:14. There is a play upon the words which might be expressed by at home, from home. [source]
2 Corinthians 5:14 Constraineth [συνέχει]
See on taken, Luke 4:38; see on Acts 18:5. It is the word rendered I am in a strait, Philemon 1:23. Compare Luke 12:50. The idea is not urging or driving, but shutting up to one line and purpose, as in a narrow, walled road. [source]
2 Corinthians 4:17 A far more exceeding and eternal weight of glory [καθ ' ὑπερεβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης]
Rev., more and more exceedingly an eternal weight, etc. An expression after the form of Hebrew superlatives, in which the emphatic word is twice repeated. Lit., exceedingly unto excess. The use of such cumulative expressions is common with Paul. See, for example, Philemon 1:23, lit., much more better; Romans 8:37, abundantly the conquerors; Ephesians 3:20, exceeding abundantly, etc. Note how the words are offset: for a moment, eternal; light, weight; affliction, glory. [source]
2 Corinthians 7:13 We joyed the more exceedingly [περισσοτερως μαλλον εχαρημεν]
Double comparative (pleonastic use of μαλλον — mallon more, with περισσοτερως — perissoterōs more abundantly) as is common in the Koiné{[28928]}š (Mark 7:36; Philemon 1:23). [source]
2 Corinthians 5:14 Constraineth us [συνεχει ημας]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο — krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
Galatians 5:16 The lust [ἐπιθυμίαν]
Frequent in Paul, and usually in a bad sense; but see Philemon 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit. [source]
Galatians 5:16 The lust of the flesh [επιτυμιαν σαρκος]
Bad sense here as usual in Paul, but not so in 1 Thessalonians 2:17; Philemon 1:23. The word is just craving or longing (from επι τυμος — epithumos yearning after). [source]
Ephesians 4:14 Tossed to and fro [κλυδωνιζόμενοι]
Only here in the New Testament. See on wave, James 1:6. For Paul's use of nautical metaphors, see on Philemon 1:23. Compare Plato: “Socrates. In a ship, if a man having the power to do what he likes, has no intelligence or skill in navigation, do you see what will happen to him and to his fellow-sailors? Alcibiades. Yes, I see that they will all perish” (“Alcibiades,” i., 135). [source]
Colossians 4:10 Aristarchus, my fellow-prisoner []
See on Philemon 1:23, Philemon 1:24. Unnecessary difficulty is made over the fact that the term fellow-prisoner is applied to Epaphras in Philemon 1:23, and not to Aristarchus; while here the case is reversed. It is not necessary to suppose that the two had changed places, or that the captivity was voluntary, if a literal captivity was meant. All the three terms fellow-prisoner, fellow-servant, fellow-worker - might be applied to both; and, as Dwight remarks, “Reasons unknown to us may easily have determined the use of one word or the other, independently of the question as to the particular time when they were in imprisonment.” [source]
Colossians 4:10 My fellow-prisoner [ο συναιχμαλωτος μου]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες — sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον — ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν — ean and second aorist active subjunctive of ερχομαι — erchomai) gives the substance of the commands (εντολας — entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι — dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι — prosdechomai (Philemon 2:29) and υποδεχομαι — hupodechomai (Luke 10:38). [source]
1 Thessalonians 2:17 The more abundantly [περισσοτέρως]
Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philemon 1:23. [source]
1 Thessalonians 4:17 To meet the Lord in the air [εις απαντησιν του Κυριου εις αερα]
This special Greek idiom is common in the lxx like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul‘s argument of consolation. And so (και ουτως — kai houtōs). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8). [source]
1 Thessalonians 4:17 And so [και ουτως]
This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8). [source]
1 Thessalonians 4:17 Together with them [αμα συν αυτοις]
Note both αμα — hama (at the same time) and συν — sun (together with) with the associative instrumental case αυτοις — autois (the risen saints). Shall be caught up (αρπαγησομετα — harpagēsometha). Second future passive indicative of αρπαζω — harpazō old verb to seize, to carry off like Latin rapio. To meet the Lord in the air This special Greek idiom is common in the lxx like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul‘s argument of consolation. And so (και ουτως — kai houtōs). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8). [source]
2 Timothy 4:6 Departure [ἀναλύσεως]
N.T.oolxx. Comp. ἀναλῦσαι todepart, Philemon 1:23. The figure is explained by some of loosing a ship from its moorings; by others of breaking camp. In Philippians the latter is the more probable explanation, because Paul's situation in the custody of the Praetorians at Rome would naturally suggest a military metaphor, and because he is habitually sparing of nautical metaphors. Comp. 2 Corinthians 5:1, and Clement of Rome, ad Corinth. xliv: “Blessed are the presbyters who have gone before, seeing that their departure ( ἀνάλυσιν ) was fruitful and ripe.” [source]
2 Timothy 4:6 Of my departure [της αναλυσεως μου]
Our very word “analysis.” Old word from αναλυω — analuō to loosen up or back, to unloose. Only here in N.T., though αναλυσαι — analusai for death is used by Paul in Philemon 1:23 which see for the metaphor. Is come (επεστηκεν — ephestēken). Perfect active indicative of επιστημι — ephistēmi (intransitive use). See note on 1 Thessalonians 5:3; Luke 21:34. The hour has struck. The time has come. [source]
Hebrews 7:15 Yet more abundantly evident [περισσοτερον ετι καταδηλον]
Only N.T. instance of the old compound adjective καταδηλος — katadēlos thoroughly clear with ετι — eti (still) added and the comparative περισσοτερον — perissoteron (more abundantly) piling Ossa on Pelion like Philemon 1:23. Likeness See Hebrews 4:15, only N.T. examples. Cf. the verb in Hebrews 7:3. Ariseth another priest As said in Hebrews 7:11, now assumed in condition of first class. [source]
James 1:14 When he is drawn away by his own lust [υπο της ιδιας επιτυμιας εχελκομενος]
Επιτυμια — Epithumia is old word for craving (from επιτυμεω — epithumeō to have a desire for) either good (Philemon 1:23) or evil (Romans 7:7) as here. Like a fish drawn out from his retreat. [source]
3 John 1:4 Greater [μειζοτεραν]
A double comparative with τερος — ̇teros added to μειζων — meizōn like our “lesser” and like μαλλον κρεισσον — mallon kreisson (more better) in Philemon 1:23. In Ephesians 3:8 we have ελαχιστοτερωι — elachistoterōi a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (χειροτερος — cheiroteros more worse) as also in Shakespeare. [source]
Revelation 9:6 They shall desire to die [επιτυμησουσιν αποτανειν]
Future active of επιτυμεω — epithumeō a climax to ζητησουσιν — zētēsousin (they shall seek), to desire vehemently. Paul in Philemon 1:23 shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here. [source]
Revelation 9:6 Shall not find it [ου μη ευρησουσιν αυτον]
Strong double negative ου μη — ou mē with the future active indicative according to Aleph Q, but ευρωσιν — heurōsin (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in Job 3:21; Jeremiah 8:3. “Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the βασανισμος — basanismos of an evil conscience” (Swete).They shall desire to die (επιτυμησουσιν αποτανειν — epithumēsousin apothanein). Future active of επιτυμεω — epithumeō a climax to ζητησουσιν — zētēsousin (they shall seek), to desire vehemently. Paul in Philemon 1:23 shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here.Fleeth Vivid futuristic present active indicative of πευγω — pheugō Even death does not come to their relief. [source]

What do the individual words in Philemon 1:23 mean?

Greets you Epaphras - fellow prisoner my in Christ Jesus
Ἀσπάζεταί σε Ἐπαφρᾶς συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ

Ἀσπάζεταί  Greets 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἀπασπάζομαι 
Sense: to draw to one’s self.
Ἐπαφρᾶς  Epaphras 
Parse: Noun, Nominative Masculine Singular
Root: Ἐπαφρᾶς  
Sense: a Christian man mentioned in Paul’s epistles.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
συναιχμάλωτός  fellow  prisoner 
Parse: Noun, Nominative Masculine Singular
Root: συναιχμάλωτος  
Sense: a fellow prisoner.
μου  my 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Χριστῷ  Christ 
Parse: Noun, Dative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Dative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.

What are the major concepts related to Philemon 1:23?

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