Philemon 1

full knowledge
“Full knowledge” translates the Greek word ἐπίγνωσις (epignōsis), which Is the word for “knowledge” (γνῶσις; gnōsis) with the added prefix ἐπί- (epi-). In Greek, prefixes are often added to intensify the existing word, so in this case, it is translated not just as “knowledge” but as “full knowledge” to bring out the sense of the added prefix. Paul does not simply seek that Philemon have a cursory understanding all the good which God has worked in him. Rather, he wants Philemon to have a full knowledge of this good so that it may be stirred up to the benefit of Onesimus for the sake of Christ’s name.

hearts
While the normal Greek term usually translated “heart” is καρδία (kardia), a different term, σπλάγχνα (splanchna), is used here. This word literally refers to the bowels and was the ancient way of referring to the human seat of emotion, feeling, and passion. Because a literal translation speaking of the “bowels of the saints” being refreshed does not communicate the right idea in English, “heart” is the translation here. The term appears again in verses 12 and 20 as Paul describes his own “heart” to Philemon. The consistent translation as “heart” accurately communicates the deep care and love Paul and the saints have for Philemon, as Paul seeks to build him up to continue in Christlike love in how he will deal with Onesimus.

much
While some translations speak of “enough” or “great” boldness here, “much” is a more literal rendering of the Greek term πολύς (polys) used here. Further, Paul employed the same term in the previous verse, explaining that he had “much joy and comfort” in Philemon’s love. Here, he also has “much boldness” in Christ. The consistent translation as “much” helps to bring out the parallel ideas of Paul’s orientation toward Philemon and toward Christ, both of which explain Paul’s motives and approach in his appeal to Philemon.

command
This translation uses “command” rather than something like “order” here for the Greek verb ἐπιτάσσω (epitassō), and this provides greater consistency across the New Testament for every occurrence of this term. While Paul has the boldness because of his own apostolic status and Philemon’s sensitivity to the truth to command him to do what is right, he seeks rather to plead with him as a brother in the Lord (v. 9).

plead
The Greek term παρακαλέω (parakaleō) is consistently translated as “plead” in contexts of appealing or urging someone, as here. The use of this word, on the one hand, is often directed toward one seen as having greater power, authority, or ability than the one pleading, and on the other demonstrates the desperation or desire of the one pleading that the outcome be accomplished. Here, it is the latter, as Paul pleads with Philemon rather than employing bold apostolic authority to confront him (cf. 2 Cor 10:1, where Paul uses very similar wording).

plead
Refer to the discussion on verse 9 above.

became a father
Some translations have “begotten” for the Greek verb γεννάω (gennaō) here, and while such a gloss has become the technical theological term for describing God the Son as eternally “begotten” of God the Father, in contexts of straightforward, human relationships like here, the simple translation “became a father” is used (cf. 1 Cor 4:15). The difference in translation choice reflects how the usage regarding the Father and Son has become a technical theological term, but that the word’s “original” usage is not a technical theological one. This helps the reader distinguish different senses of the same word, especially as used by different authors (e.g., Paul vs. John). Here, Paul pictures himself as Onesimus’ spiritual father, who led him to faith while imprisoned in Rome.

that is, my very heart
The phrase, “that is, my very heart” very translates τοῦτʼ ἔστιν τὰ ἐμὰ σπλάγχνα (tout’ estin ta ema splanchna). While some versions supply a verb in italics to modify “my very heart,” for example, “sending my very heart,” the impact of this phrase is lessened when more is added. A literal translation better portrays Paul’s powerful appeal. The word for “heart” here is σπλάγχνον (splanchnon; refer to the discussion on v. 7 above). Here, Paul is equating Onesimus with his very heart—a vivid and powerful metaphor which communicates that as he sends Onesimus back to Philemon, it is as if he is sending the deepest and truest part of himself. Thus, by this Paul is making a passionate and persuasive appeal to Philemon that he would receive Onesimus again even as he would receive Paul himself (v. 17).

intended
“Intended” provides a slightly better translation for the Greek verb βούλομαι (boulomai) than something like “wish.” This word is a stronger term than “wish” (which usually translates θέλω [thelō]) and it indicates Paul had initially planned on keeping Onesimus with him in Rome, but decided against this original intention out of deference to Philemon.

voluntary
“Voluntary” provides and simpler and more concise translation of the phrase κατὰ ἑκούσιον (kata hekousion; lit. “according to volition) than something like “of your own free will.” Paul wanted Philemon’s good deed of receiving Onesimus back as a brother to be voluntary, not coming from a sense of obligation because of Paul’s apostolic authority.

Refresh my heart in Christ!
The punctuation in this translation is used very intentionally to give the best understanding of the original text. Here, the instruction, “Refresh my heart in Christ!” is begun as a new sentence and punctuated with an exclamation mark. This is to carry over the powerful rhetorical effect Paul intends this short letter to have as he seeks to reconcile Onesimus to Philemon. Thus, here at the end of the letter, Paul makes a passionate appeal by exclaiming that Philemon’s loving reception of Onesimus will bring refreshment to Paul’s own heart (Gk σπλάγχνον; splanchnon; cf. discussion on vv. 7, 12). Philemon should be persuaded to accept Onesimus back, in part, because of how it will affect Paul himself.

graciously given
The translation of the Greek verb χαρίζομαι (charizomai) here is “graciously given” rather than simply “given.” This helps to bring out the presence of the χάρις (charis) root in this verb, which communicates the idea of grace. This translation seeks to highlight this ingrained concept of grace as much as possible where it appears in the New Testament (e.g., Luke 7:42, 43; Rom 8:32; 1 Cor 2:12; 2 Cor 2:7, 10; Eph 1:6; 4:32; Col 2:13; 3:13). Paul hopes here that God will graciously give him to Philemon as a result of Philemon’s prayers on his behalf. Confident that God will do this, Paul instructs Philemon to prepare a lodging for him for when God answers these prayers, which will be a true sign of God’s grace both to Paul and to Philemon.