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Webster's Bible Translation
Philemon 1:8
Bible Study Resources
Dictionaries:
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- EveryParallel Translations
For this reason, although I have great boldness in Christ to command you to do what is right,
Wherefore, though I might bee much bolde in Christ to enioyne thee that which is conuenient;
Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
Accordingly, though I am bold enough in Christ to command you to do what is required,
Therefore, though I have enough confidence in Christ to order you to do what is proper,
So, in Christ, I could be bold and order you to do what is right.
Therefore, though I have enough confidence in Christ to order you to do what is proper,
Therefore, though I have much boldness in Christ to command you to do what is proper,
So although in Christ I am bold enough to order you to do what is proper,
Christ gives me the courage to tell you what to do.
Therefore, I would not hesitate, in union with the Messiah, to direct you to do the thing you ought to do.
Wherefore having much boldness in Christ to enjoin thee what is fitting,
There is something that you should do. And because of the authority I have in Christ, I feel free to command you to do it.
Wherefore, though I bee very bolde in Christ to commaunde thee that which is conuenient,
For this reason, I have great boldness in Christ, to command of you those things which are right,
For this reason I could be bold enough, as your brother in Christ, to order you to do what should be done.
Therefore, although I have great confidence in Christ to order you to do what is proper,
Because of this, having much boldness in Christ to enjoin you to do what is becoming,
Therefore [on the basis of these facts], though I have enough confidence in Christ to order you to do what is appropriate,
Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,
And so, though I might, in the name of Christ, give you orders to do what is right,
Therefore, though I have all boldness in Messiah to command you that which is appropriate,
For this reason, although in Christ I have complete freedom to order you to do what is proper,1 Thessalonians 2:6;">[xr]
Wherefore I have great confidence in the Meshiha to command thee those acts which are righteous,
Therefore I might have great freedom In the Messiah, to enjoin upon thee the things that are right.
Wherfore, though I myght be much bolde in Christe, to inioyne thee that which is conuenient:
Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting,
Therefore, though I have all boldness in Christ to command you that which is appropriate,
Wherefore, though I might be much bold in Christ, to enjoin thee what is convenient,
Therefore, though I might with Christ's authority speak very freely and order you to do what is fitting,
For which thing Y hauynge myche trist in Crist Jhesu, to comaunde to thee that that perteyneth to profit;
Therefore, though I have all boldness in Christ to enjoin you [to do] that which is befitting,
So, although I have quite a lot of confidence in Christ and could command you to do what is proper,
Therefore, though I might be very bold in Christ to command you what is fitting,
That is why I am boldly asking a favor of you. I could demand it in the name of Christ because it is the right thing for you to do.
So now, through Christ, I am free to tell you what you must do.
For this reason, though I am bold enough in Christ to command you to do your duty,
Wherefore, though I have, much, freedom of speech, in Christ, to be enjoining upon thee that which is befitting,
Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose:
Accordingly, though I am bold enough in Christ to command you to do what is required,
Wherfore though I be bolde in Christ to enioyne the that which becometh the:
Wherefore, having in Christ much boldness to command thee that which is fit --
Wherfore though I haue great boldnes in Christ to commaunde the that which becommeth the,
Wherefore, tho' I have a right by virtue of my character, to prescribe what is fit:
In line with all this I have a favor to ask of you. As Christ's ambassador and now a prisoner for him, I wouldn't hesitate to command this if I thought it necessary, but I'd rather make it a personal request.
I write to you to ask you a favor. I could make a demand of you because it is the right thing to do in God's eyes,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
bold: 2 Corinthians 3:12, 2 Corinthians 10:1, 2 Corinthians 10:2, 2 Corinthians 11:21, 1 Thessalonians 2:2, 1 Thessalonians 2:6
enjoin: 2 Corinthians 10:8
Reciprocal: Genesis 50:17 - servants 1 Chronicles 13:2 - If it seem Nehemiah 5:10 - I pray you Psalms 37:25 - I have Jeremiah 38:20 - Obey Acts 15:2 - should Romans 1:28 - not convenient 2 Corinthians 7:16 - that Ephesians 5:4 - convenient Philippians 4:3 - I Philemon 1:14 - without Hebrews 13:22 - suffer
Cross-References
And God called the light Day, and the darkness he called Night: and the evening and the morning were the first day.
And God called the dry [land] Earth, and the collection of waters he called Seas: and God saw that it [was] good.
And the evening and the morning were the third day.
And the evening and the morning were the fourth day.
And the evening and the morning were the fifth day.
And God saw every thing that he had made, and behold, [it was] very good. And the evening and the morning were the sixth day.
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
Gill's Notes on the Bible
Wherefore, though I might be much bold in Christ,.... Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for edification:
to enjoin thee that which is convenient; which became him as a believer in Christ, and a minister of the Gospel; which was his duty, and was obligatory upon him, agreeable to the doctrines of Christ; who taught men to love their enemies, to be reconciled to their brethren, that had offended them, especially when they repented; and therefore it was fit and proper that he should receive his servant again, since God had called him by his grace, and given him repentance for his sins: upon this foot the apostle could have commanded him, as he did in other cases, 2 Thessalonians 3:6, but he chose not to address him in an authoritative way, but by way of entreaty, as follows.
Barnes' Notes on the Bible
Wherefore, though I might be much bold in Christ - Though I might have much boldness as an apostle of Christ. He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him; compare 1 Thessalonians 2:6-7.
To enjoin thee that which is convenient - To command what is proper to be done. The word “convenient” here (τὸ ἀνῆκω to anēkō), means that which would be fit or proper in the case; compare the notes at Ephesians 5:4. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal layout. It is usually not best to command a thing to be done if we can as well secure it by asking it as a favor; compare Daniel 1:8, Daniel 1:11-12.
Clarke's Notes on the Bible
Verse Philemon 1:8. Wherefore, though I might be much bold — It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee.
The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds."
There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides." Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel." This ought to recommend him, whatever had been his fault, to Philemon's forgiveness: "Receive him as myself, as my own bowels." Every thing, however, should be voluntary. St. Paul was determined that Philemon's compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;" trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."
St. Paul's discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Galatians 4:11-20; to the Philippians, Philippians 1:29; Philippians 2:2; the second to the Corinthians, 2 Corinthians 6:1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.
