KJV: Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
YLT: hearing of thy love and faith that thou hast unto the Lord Jesus and toward all the saints,
Darby: hearing of thy love and the faith which thou hast towards the Lord Jesus, and towards all the saints,
ASV: hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints;
ἀκούων | hearing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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σου | of your |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀγάπην | love |
Parse: Noun, Accusative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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πίστιν | faith |
Parse: Noun, Accusative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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ἣν | that |
Parse: Personal / Relative Pronoun, Accusative Feminine Singular Root: ὅς Sense: who, which, what, that. |
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ἔχεις | you have |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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πρὸς | toward |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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Κύριον | Lord |
Parse: Noun, Accusative 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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Ἰησοῦν | Jesus |
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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εἰς | toward |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἁγίους | saints |
Parse: Adjective, Accusative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
Greek Commentary for Philemon 1:5
Through Epaphras (Colossians 1:7, Colossians 1:8; Colossians 4:12), possibly from Onesimus also. [source]
He spoke of “thy love and faith” (σου την αγαπην και την πιστιν sou tēn agapēn kai tēn pistin) “towards the Lord Jesus” (προς τον Κυριον Ιησουν pros ton Kurion Iēsoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians 4:4) also. [source]
Reverse Greek Commentary Search for Philemon 1:5
Old word from κοινωνος Koinōnos (partner, sharer in common interest) and this from κοινος Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου tēi klasei tou artou). The word κλασις klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
God is the agent Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Old word from κοινωνος Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια Koinéōnia is an old one from κοινωνος Koinéōnos partner, and so here and Philemon 2:1; Philemon 3:10. It can mean also fellowship (Galatians 2:9) or contribution (2 Corinthians 8:4; Philemon 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια Koinéōnia in reference to “the body of Christ.” The bread which we break (τον αρτον ον κλωμεν ton arton hon klōmen). The loaf. Inverse attraction of the antecedent (αρτον arton) to the case (accusative) of the relative (ον hon) according to classic idiom (Robertson, Grammar, p. 488). Αρτος Artos probably from αρω arō to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in 1 Corinthians 11:24-27. [source]
Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style: See Philemon 1:5; Ephesians 1:15; Philemon 2:6, where μορφὴ formapplied to God, is probably the result of μορφὴν δούλου formof a servant (Galatians 1:7) on which the main stress of the thought lies. [source]
Lit., that which is toward all, etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow Christians. See on Philemon 1:5, Philemon 1:6. Compare work of faith, 1 Thessalonians 1:3. Though love is not mentioned, yet faith works by love. Galatians 5:6. [source]
Read ἔσχον Ihad. Connect with I thank in Philemon 1:4, giving the reason for thankfulness as it lay in his own heart; as, in Philemon 1:5, he had given the reason which lay in outward circumstances. [source]
Partnership like Philemon 1:5 in (objective genitive, πιστεως pisteōs). Effectual (ενεργης energēs). Common adjective, like ενεργος energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος energos of a mill in working order, of ploughed land, etc. In you Some MSS. have εν ημιν en hēmin (in us), itacism and common. [source]
Ingressive second aorist active indicative of εχω echō not ειχομην eichomēn as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon‘s activity (Philemon 1:5). [source]