Theology And Religious Studies Research Paper 2022

Running head: THEOLOGY AND RELIGIOUS STUDIES
THEOLOGY AND RELIGIOUS STUDIES: AN ANALYSIS OF PHILEMON 17-20
(NASB)
Name of the Student:
Name of the University:
Author’s Note:

1THEOLOGY AND RELIGIOUS STUDIES
Table of Contents
1.0 Introduction................................................................................................................................2
2.0 Historical and Literary Contexts................................................................................................3
3.0 Translation.................................................................................................................................8
4.0 Exposition................................................................................................................................11
5.0 Application..............................................................................................................................13
6.0 Conclusion...............................................................................................................................14
References......................................................................................................................................15

2THEOLOGY AND RELIGIOUS STUDIES
1.0 Introduction
The purpose of this exegesis paper is to undertake an analysis of Philemon 17-20 (NASB)
in the particular context of the ideas highlighted in the Greek New Testament and the relation of
Philemon 17-20 with the same. More importantly, rather than presenting a mere summary of
Philemon 17-20, the paper will shed light on some of the most important concepts subtly
highlighted by the exegesis like slavery, the duties of a Christian, the help that Christians need to
offer to the slaves, love and faith on God, humanity and humility and others. As a matter of fact,
the discussion section of this paper had been divided into four sections, namely, historical and
literary contexts, translation, exposition and application. For instance, in the historical and
literary contexts section, the paper highlights the historical context materials which influenced
the composition of this exegesis and also the literary meaning of the same. In the translation
section, the paper undertakes an idiomatic translation of Philemon 17-20 so as highlight the exact
meaning of the concerned exegesis. In the exposition section, the paper undertakes an analysis of
the different elements of the concerned exegesis and also tries to analyze its relationship with the
verses of the passage as well. Lastly, the application section elucidates the primary thrust or
particular concern of the passage while highlighting the ethical principles and the theological
significance of the passage.
In the exegesis Philemon 17-20, Philemon had received a letter from Paul regarding
Onesimus, his runaway slave. In the letter it is seen that Paul requests Philemon to forgive his
salve and also to liberate him to that he can serve God and Christianity in the best possible
manner and that too without any restrictions1. More importantly, Paul also states that if Philemon
1 Bruce, Frederick Fyvie. The Epistles to the Colossians, to Philemon, and to the Ephesians. Wm. B. Eerdmans
Publishing, 1984.

3THEOLOGY AND RELIGIOUS STUDIES
believes that he had been wronged on account of the running away from his slave Onesimus then
he can charge Paul for the same and Paul is willing to repay Philemon for the same. However, it
is seen that this apparently simply passage is ingrained with different complex themes like
fraternity, humanity, Christian love, the duties of a Christian, Christian fellowship, reconciliation
and others which in turn had substantially contributed towards the popularity of this particular
exegesis even in the present times2. Furthermore, it is seen that behind the veil of all these ideas
or the themes that the exegesis uses it tries to highlight the duties of the Christians in the face of
slavery while reminding them that their focus should be on refreshing the heart of Christ or the
Lord. It is in this particular backdrop that this exegesis paper had been written by the researcher.
2.0 Historical and Literary Contexts
Comfort, Davids and Hoehner3 are of the viewpoint that perhaps the most important issue
that the scholars face while dealing with the different exegesis can be attributed to the fact that it
is very difficult to exactly pinpoint the author of the concerned exegesis. Adding to this, Arnold
et al.4 have noted that this can be explained on the basis of the fact that unlike the present times
wherein the books or the texts are published under the name of the authors in the earlier times
this was not the same since it was seen that the exegesis works were being widely circulated into
the theological circles and rarely the authorship for the same was being claimed by its original
writers. This in turn had given rise to the situation wherein it is seen that the authorship of a large
number of exegesis texts are known even today despite the high quality as well as the popularity
of the same even in the present times. However, at the same time it needs to be said that
2 Brogdon, Lewis. A Companion to Philemon. Vol. 42. Wipf and Stock Publishers, 2018.
3 Comfort, Philip, Peter Davids, and Harold W. Hoehner. Ephesians, Philippians, Colossians, 1-2 Thessalonians,
Philemon. Vol. 16. Tyndale House, 2017.
4 Arnold, Clinton E., Frank S. Thielman, and Steven M. Baugh. Ephesians, Philippians, Colossians, Philemon.
Zondervan Academic, 2016.

4THEOLOGY AND RELIGIOUS STUDIES
Philemon 17-20 is not among one of them since the authorship of the concerned exegesis is
being attributed to Paul the Apostle and even in the exegesis text it is seen that there are various
indicators that the work had been the compositing of Paul the Apostle5. This as a matter of fact
was an important technique used by the different theological writers in the ancient times to
ensure the fact that the authorship of the exegesis texts that had written would not be attributed to
the other more popular or famous theological writers6. A reading of Philemon 17-20 makes one
realize the fact that the exegesis is an epistle which had been written by Paul to Philemon in
which Paul urges Philemon to forgive his runaway slave Onesimus and release him from slavery
so that he can fulfill his duties as a Christian. Furthermore, Paul in the letter also states that if
Philemon feels that he had been wronged because of this then he can charge Paul for his losses
which would be paid by him. In this relation, it needs to be said that two of the most important
concepts which Paul raises in the exegesis under discussion here can be attributed to forgiveness
and reconciliation7. For instance, it is seen that Paul is not only urging Philemon to forgive his
runaway slave but also to reconcile with him as well. This according to Paul would not only help
Onesimus to effectively fulfill his duties as a Christian without any restrictions but would also
help Philemon to refresh the heart of Christ as well8.
Dunn9 is of the viewpoint that an important feature of the different exegesis texts written
in the ancient times can be attributed to the fact that while focusing on the various Christian
themes they also subtly highlight the diverse important societal issues which the contemporary
5 Nordling, John G. "Onesimus fugitivus: a defense of the runaway slave hypothesis in Philemon." Journal for the
Study of the New Testament 13, no. 41 (1991): 97-119.
6 Garland, David E. "The NIV Application Commentary: Colossians & Philemon." Grand Rapids, MI:
Zondervan (1998).
7 Harris, Murray J. Colossians and Philemon. Vol. 1. B&H Publishing Group, 2010.
8 Barth, Markus, and Helmut Blanke. The letter to Philemon: A new translation with notes and commentary. Wm. B.
Eerdmans Publishing, 2000.
9 Dunn, James DG. The epistles to the Colossians and to Philemon: A commentary on the Greek text. Vol. 12. Wm.
B. Eerdmans Publishing, 1996.

5THEOLOGY AND RELIGIOUS STUDIES
society of the concerned time faced. Adding to this, Frilingos10 has noted that an important
benefit that the theological writers derived through the adequate usage of this particular process
can be attributed to the fact that this substantially enhanced the audience or for that matter the
readership of the exegesis text composed by them. For instance, in the particular context of the
exegesis text under discussion here, that is, Philemon 17-20, it is seen that although the primary
focus of its author is on the different Christian themes like forgiveness, reconciliation, Christian
brotherly love, the love for Christ, the duties of a Christian and others yet at the same time it is
seen that Paul subtly highlights the issue of slavery within the society of the time during which
the concerned exegesis was being written11. This as a matter of fact helped Paul the Apostle to
substantially increase the audience or for that matter the number of people who would be reading
the exegesis under discussion here. As matter of fact, the integration of the Christian themes
ensured the fact that the exegesis text would have wide readership among the Christian
community and the integration of the theme of slavery ensured the fact that the exegesis would
also be read by the individuals who although do not belong to the Christian community yet have
a keen interest regarding the issue of slavery12. In the light of these aspects, it can be said that the
effective usage of both the Christian themes and also the theme of slavery had helped Paul the
Apostle to effective enhance the audience as well as the readership of the exegesis under
discussion here.
According to De Vos13, the contemporary individuals in order to effectively understand
the different exegesis texts need to understand the historical context or for that matter the
10 Frilingos, Chris. "" For my child, Onesimus": Paul and domestic power in Philemon." Journal of Biblical
literature 119, no. 1 (2000): 91-104.
11 Jeal, Roy R. Exploring Philemon: Freedom, Brotherhood, and Partnership in the New Society. Vol. 2. SBL Press,
2015.
12 Callahan, Allen Dwight. "Paul's Epistle to Philemon: Toward an alternative argumentum." Harvard Theological
Review 86, no. 4 (1993): 357-376.
13 De Vos, Craig S. "Once a slave, always a slave? Slavery, manumission and relational patterns in Paul's letter to
Philemon." Journal for the Study of the New Testament 23, no. 82 (2001): 89-105.

6THEOLOGY AND RELIGIOUS STUDIES
backdrop in which they were being written so as to grasp their actual meaning or the message
that they try to cascade. In the particular context of the exegesis Philemon 17-20, it is seen that
this was written by Paul the Apostle and Timothy while they were in prison to Philemon, who is
often described as one of the wealthiest a leader in the Colossian church14. In this relation, it
needs to be said that an important aspect of this exegesis can be attributed to the fact that rather
than seeing himself as an Apostle, Paul describes himself as the “a prisoner of Jesus Christ” or
subtly his slave and thereby refers to Timothy as his “brother” and Philemon as his “fellow
laborer” and “brother”15. More importantly, a plausible reason for the advocacy which Paul
seems to be doing on behalf of the runaway slave of Philemon can be attributed to the fact that
he himself is a prison and understand the toll that it can take on the mind as well as the body of
the individuals. Furthermore, by himself being in a prison he understands the restrictions that it
can put on the practice of the religion of Christianity and thus he urges Philemon to not take any
actions against his runaway slave and even requests him to give him his freedom16. In addition to
these, it is seen that discussing about the value of Onesimus to Philemon Paul's epistle to the
Colossians 4:7–9 states that “All my state shall Tychicus declare unto you, who is a beloved
brother, and a faithful minister and fellowservant in the Lord…..With Onesimus, a faithful and
beloved brother, who is one of you. They shall make known unto you all things which are done
here”17. As a matter of fact, it is seen that Paul has a keen awareness of the utility or for that
matter the benefits which are being offered by Onesimus to Philemon and thus he is even willing
to pay off the debt for the damages that Philemon had incurred on account of Onesimus’ escape.
However, at the same time it is seen that the primary focus of Paul in the passage of the exegesis
14 McKnight, Scot. The Letter to Philemon. Wm. B. Eerdmans Publishing, 2017.
15 O'brien, Peter T. Word Biblical Commentary. Word Books, Publisher, 1982.
16 Bieberstein, Sabine. "Disrupting the normal reality of slavery: A feminist reading of the Letter to
Philemon." Journal for the Study of the New Testament 23, no. 79 (2001): 105-116.
17 Barclay, John MG. "Paul, Philemon and the dilemma of Christian slave-ownership." New Testament Studies 37,
no. 2 (1991): 161-186.

7THEOLOGY AND RELIGIOUS STUDIES
under discussion here is not on the release of the runaway slave or even to ensure the fact that he
had is being able to perform his Christian duties without any restrictions but to “benefit from you
in the Lord”18. This as a matter of fact is indicative of the desire of Paul to improve his position
in the eyes of Christ or the Lord as a devoted follower who is willing to go to any extent to
spread the message of God and also His religion as well.
Stowers19 is of the viewpoint that slavery is one of the most important dominant themes
in the epistle of Paul to Philemon and rather than providing a general analysis of the concerned
theme in the exegesis it is seen that Paul had analyzed the same in religious terms. Adding to
this, Arnold et al.20 have noted that slavery was dominant at the time when the exegesis Philemon
17-20 was written and this in turn is an important reason why Paul had incorporated the same
with the exegesis under discussion here. As a matter of fact, it is seen that Paul focuses the
manner in which the institution of slavery deprived the people to effectively practice the religion
of Christianity and it is because of this he urges Philemon to forgive his runaway slave and also
reconcile with him so as to help him to practice Christianity without any restrictions21. This is
important since during the time at which the exegesis under discussion here was written strict
punishments like flogging, maiming and even death were being meted out to the runaway slaves
and thus the reconciliation which Paul seeks between Philemon and Onesimus can be seen as his
attempt to save Onesimus from the punishments which await him on account of the action that he
had undertaken22. This is also the reason why Paul is willing to pay for the inconveniences or for
that matter the liabilities that Philemon had incurred on account of the running away of
18 Rapske, Brian M. "The prisoner Paul in the eyes of Onesimus." New Testament Studies 37, no. 2 (1991): 187-203.
19 Stowers, Stanley K. "Paul and slavery: A response." Semeia 83/84 (1998): 295.
20 Arnold, Clinton E., Frank S. Thielman, and Steven M. Baugh. Ephesians, Philippians, Colossians, Philemon.
Zondervan Academic, 2016.
21 McKnight, Scot. The Letter to Philemon. Wm. B. Eerdmans Publishing, 2017.
22 Winter, Sara BC. "Methodological observations on a new interpretation of Paul's Letter to Philemon." Union
Seminary Quarterly Review 39, no. 3 (1984): 203-212.

8THEOLOGY AND RELIGIOUS STUDIES
Onesimus. In the light of these aspects, it can be said that although Paul takes the help of
different themes which are essentially related to the religion of Christianity and also the language
that is redolent with religious connotations yet at the same time the influence of the age in which
he wrote and also the influence of the different important events of the age in which he write is
prominently visible in the exegesis under discussion here.
3.0 Translation
San23 is of the viewpoint that the individuals in order to effectively understand the
meaning of the different exegesis need to have an understanding of the various idioms that had
been used by the theological writers for the composition of the same. Adding to this, Nazzal24
have noted that in order to gain an effective understanding of the different idioms that had been
used for the composition of an exegesis it becomes important for the individuals to acquire an
understanding of the concerned idioms in the context of the times or for that matter the age in
which they live. It is precisely here that the process of idiomatic translation becomes within the
cannon of the theological literary works since the usage of the concerned process helps the
individuals to understand the meaning of the theological literary works in the particular context
of the age in which they live in. This even holds true in the particular context of the exegesis
under discussion here, that is, Philemon 17-20, wherein it is seen that the difficulty of the
original language in which the concerned exegesis was written and also a lack of understanding
about the context in which it was can substantially hinder the understanding of the individuals
about the exegesis. However, this particular difficult that the individuals face related to the
23 San, Aye Nyein. "Exploring English Specialization Students’ Theoretical Knowledge of Translation
Methods." International Journal of Research 6, no. 9 (2019): 329-333.
24 Nazzal, Ayman. "A Preliminary Study of the Translation of English Idiomatic/Formulaic Expressions by
ESL/EFL Students: As Marked and Non-Canonical Forms." International Journal on Studies in English Language
and Literature 5, no. 1 (2017): 1-12.

9THEOLOGY AND RELIGIOUS STUDIES
understanding of the concerned exegesis can be easily overcome through the adequate usage of
the process of idiomatic translation.
Paul in the exegesis Philemon 17-20 takes the help of different idioms which while
enriching the meaning of the exegesis also enhances the difficulty that the common people or for
that matter the common readers face for effectively understanding the exegesis. For instance, the
word “partner” which had been mentioned by Paul in the 17th line is generally being seen as a
conflicting idiom used by Paul and this in turn had led to different interpretations of the passage
by different people25. It is seen that some of the readers or for that matter the audiences have tried
to decipher the meaning of this particular idiom found in the 17th line of the passage in a
romantic or amorous sense which in turn had also drawn a substantial amount of criticism over
the years26. On the other hand, it is seen that there are other individuals have tried to explain the
meaning of this particular idiom through the usage of Christian worldview and thereby have tried
to decipher it in terms of brotherly partnership between the different apostles or the saints. As a
matter of fact, it is seen that this particular idiom had not been used by Paul in any other exegesis
apart from the Corinthians 8:23 wherein the phrase “partner and fellow helper” had been used for
highlighting the partnership which is being formed by the saints or the church officials for the
collection of the alms and other similar things27. The resultant effect of this is the usage of this
particular idiom by Paul for Philemon had led many people to believe in the idea that some
peculiar bond of friendship or for that matter fellowship existed between the two of them despite
the fact that the tone of the exegesis under discussion here. More importantly, it is seen that
Philemon was the convert of Paul yet rather than addressing Paul as Father Philemon addresses
25 Bruce, Frederick Fyvie. The Epistles to the Colossians, to Philemon, and to the Ephesians. Wm. B. Eerdmans
Publishing, 1984.
26 Comfort, Philip, Peter Davids, and Harold W. Hoehner. Ephesians, Philippians, Colossians, 1-2 Thessalonians,
Philemon. Vol. 16. Tyndale House, 2017.
27 Brogdon, Lewis. A Companion to Philemon. Vol. 42. Wipf and Stock Publishers, 2018.

10THEOLOGY AND RELIGIOUS STUDIES
him as brother. This in turn can be explained on the basis of the fact that the two of them both of
them used to undertake various communion works and other related ones. Furthermore, both of
them were partners since they shared a common interest, that is, their love for Christ which in
turn explains the usage of the word ‘partner’28. Thus, it can be said that by the line “If then you
regard me a partner, accept him as you would me” is that Paul is asking Philemon to accept
Onesimus as his partner just the way he had accepted Paul as his partner.
The line “But if he has wronged you in any way or owes you anything, charge that to my
account” is a bit vague since the readers or for that matter the audience are not sure regarding the
exact thing which Paul wants to convey through this line29. For instance, there is a vague
indication that Onesimus had robbed Philemon however when the other passages of the exegesis
are being taken into consideration this becomes a conflicting claim. This can be explained on the
basis on the basis of the fact that Colossians 4:7–9 states “With Onesimus, a faithful and beloved
brother, who is one of you” which clearly indicates Onesimus was a faithful as well as a loyal
slave and thus there cannot be any question of robbing or any similar thing30. Thus, it can be said
that the loss which Paul is speaking about in this line refers to the loss that Philemon because of
being deprived of his slave’s services or the emotional pain that he endured on the score of the
same. More importantly, Paul also seems to be offering the required consolation to Philemon and
asks to be charged for any loss that Philemon had incurred on account of the fleeing of the slave.
On the other hand, the line “I, Paul, am writing this with my own hand, I will repay it
(not to [a]mention to you that you owe to me even your own self as well)” highlights the biding
promise which Paul is making to Philemon for the repayment of the losses that he had incurred
28 McKnight, Scot. The Letter to Philemon. Wm. B. Eerdmans Publishing, 2017.
29 Rapske, Brian M. "The prisoner Paul in the eyes of Onesimus." New Testament Studies 37, no. 2 (1991): 187-203.
30 Winter, Sara BC. "Methodological observations on a new interpretation of Paul's Letter to Philemon." Union
Seminary Quarterly Review 39, no. 3 (1984): 203-212.

11THEOLOGY AND RELIGIOUS STUDIES
and also asks Philemon to have faith on him by reminding Philemon that he was the one who
converted him to Christianity31. In addition to this, Paul also reminds Philemon of the Christian
value of forgiveness and reconciliation and thereby requests Philemon to forgive Onesimus and
also grant him his freedom so that he would be able to practice Christianity without any
restrictions. The last line of the passage “Yes, brother, let me benefit from you in the Lord;
refresh my heart in Christ” is important to note because it is seen whereas at the beginning of this
passage the word ‘partner’ is used towards its end the word ‘brother’ had been used32. In this
particular line, the idiom ‘refresh’ is important to note which in its literal meaning denotes quiet
or to appease and over here denotes the commotion which he felt because of his concern for
Onesimus and the resultant joy which the resolution of the same is likely to bring to them33. As a
matter of fact, the reconciliation of Onesimus with Philemon would appease the heart of Paul and
thereby help him to direct his heart as well as his love towards Christ.
4.0 Exposition
An analysis of Philemon 17-20 reveals the fact that the concerned exegesis passage is
redolent with the effective usage of different literary elements, rhetorical elements and others for
enhancing the theological as well as the literary appeal of the same. For instance, it is seen that
the exegesis passage under discussion here is redolent with the effective usage of the rhetorical
element of pathos which in turn had helped the author of the passage to adequately appeal to the
emotions of Philemon and also of the subsequent readers of the passage as well. Furthermore, it
is seen that rather than confronting Philemon for his act of keeping a slave or for that matter the
31 Stowers, Stanley K. "Paul and slavery: A response." Semeia 83/84 (1998): 295.
32 Thurston, Bonnie Bowman, Bonnie B. Thurston, and Judith M. Ryan. Philippians and Philemon. Vol. 10.
Liturgical Press, 2009.
33 Garland, David E. "The NIV Application Commentary: Colossians & Philemon." Grand Rapids, MI:
Zondervan (1998).

12THEOLOGY AND RELIGIOUS STUDIES
actions which he had undertaken for the recovery of his runaway slave it is seen that Paul tries to
appeal to the emotions of Philemon through the usage of the words like partner and brother and
also requests Philemon to treat Onesimus in the same manner in which he would Paul since all
three of them have a thing in common, that is, their love for Christ and the Lord Almighty34.
More importantly, it is also seen that through the effective usage of the element of pathos he is
being able to forgive Onesimus for running away and also for the purpose of allowing him to
practice the religion of Christianity without any restrictions since while being a slave his
attention got divided between his master and Christ. On the other hand, it had also been seen that
Paul takes the help of different kinds of phrases for conveying the required message to the
audience or the readers of the concerned exegesis. In this relation, mention needs to be made of
the phrases “accept him as you would me”, “charge that to my account”, “you owe to me even
your own self as well”, “refresh my heart”. Furthermore, the effective usage of these phrases
while helping Paul to express complex ideas in a concise manner had also helped Paul to
effectively link the concept of slavery with different theological ideas. In the light of these
aspects, it can be said that rather than merely relying on the different theological themes or the
theological ideas it is seen that Paul had effectively taken the help of different literary elements
for adequately highlight the important themes of the passage like forgiveness, slavery,
reconciliation and others.
5.0 Application
The primary thrust or for that matter the particular concern of the passage is the issue of
slavery and also the manner in which the Christians are required to act in regards to the same.
For instance, in Philemon 17-20 it is seen that two contrasting perspectives are being illustrated,
34 Nordling, John G. "Onesimus fugitivus: a defense of the runaway slave hypothesis in Philemon." Journal for the
Study of the New Testament 13, no. 41 (1991): 97-119.

13THEOLOGY AND RELIGIOUS STUDIES
namely, the perspective shown by Paul who highlights the need for forgiveness, reconciliation
and even helping the individuals to practice Christianity in an unrestricted manner and secondly,
Philemon who is completely neutral to these ideas35. As a matter of fact, it is seen that in order to
help Onesimus to practice Christianity in an unrestricted and help him to reconcile with his
earlier master, Paul is willing to act as the mediator between both of them and even pay the
damages that the running away of Onesimus had caused to Philemon36. This particular action of
Paul speaks volume regarding the concepts of fraternity, brotherly love, Christian duties,
forgiveness, reconciliation and others that the Christians in the concerned age were required to
follow37. However, in the present times it is seen that the individuals are losing touch with these
Christian values or for that matter the attributes which in turn had made the exegesis under
discussion here an extremely important one from the perspective of the contemporary age or the
contemporary time.
6.0 Conclusion
To conclude, Philemon 17-20 highlights important Christian values like fraternity,
Christian duties and obligations, slavery, forgiveness, reconciliation and others which the
different Christians are required to follow. Furthermore, it is seen that for the purpose of
highlighting these aspects Paul takes the help of the runaway slave Onesimus to show the ideal
manner in which the Christians are supposed to behave and also the manner in which they can
serve the Lord in the best possible manner. For instance, the passage under discussion here
shows that the primary focus of the Christians should be to practice their own religions in an
35 Arnold, Clinton E., Frank S. Thielman, and Steven M. Baugh. Ephesians, Philippians, Colossians, Philemon.
Zondervan Academic, 2016.
36 Brogdon, Lewis. A Companion to Philemon. Vol. 42. Wipf and Stock Publishers, 2018.
37 Comfort, Philip, Peter Davids, and Harold W. Hoehner. Ephesians, Philippians, Colossians, 1-2 Thessalonians,
Philemon. Vol. 16. Tyndale House, 2017.

14THEOLOGY AND RELIGIOUS STUDIES
unrestricted manner and also help the other individuals to do the same. These aspects of
Christianity and also the manner in which the Christians are required to behave become apparent
from the above analysis of the same in the particular context of Philemon 17-20.

15THEOLOGY AND RELIGIOUS STUDIES
References
Arnold, Clinton E., Frank S. Thielman, and Steven M. Baugh. Ephesians, Philippians,
Colossians, Philemon. Zondervan Academic, 2016.
Barclay, John MG. "Paul, Philemon and the dilemma of Christian slave-ownership." New
Testament Studies 37, no. 2 (1991): 161-186.
Barth, Markus, and Helmut Blanke. The letter to Philemon: A new translation with notes and
commentary. Wm. B. Eerdmans Publishing, 2000.
Bieberstein, Sabine. "Disrupting the normal reality of slavery: A feminist reading of the Letter to
Philemon." Journal for the Study of the New Testament 23, no. 79 (2001): 105-116.
Brogdon, Lewis. A Companion to Philemon. Vol. 42. Wipf and Stock Publishers, 2018.
Bruce, Frederick Fyvie. The Epistles to the Colossians, to Philemon, and to the Ephesians. Wm.
B. Eerdmans Publishing, 1984.
Callahan, Allen Dwight. "Paul's Epistle to Philemon: Toward an alternative
argumentum." Harvard Theological Review 86, no. 4 (1993): 357-376.
Comfort, Philip, Peter Davids, and Harold W. Hoehner. Ephesians, Philippians, Colossians, 1-2
Thessalonians, Philemon. Vol. 16. Tyndale House, 2017.
De Vos, Craig S. "Once a slave, always a slave? Slavery, manumission and relational patterns in
Paul's letter to Philemon." Journal for the Study of the New Testament 23, no. 82 (2001): 89-105.

16THEOLOGY AND RELIGIOUS STUDIES
Dunn, James DG. The epistles to the Colossians and to Philemon: A commentary on the Greek
text. Vol. 12. Wm. B. Eerdmans Publishing, 1996.
Frilingos, Chris. "" For my child, Onesimus": Paul and domestic power in Philemon." Journal of
Biblical literature 119, no. 1 (2000): 91-104.
Garland, David E. "The NIV Application Commentary: Colossians & Philemon." Grand Rapids,
MI: Zondervan (1998).
Harris, Murray J. Colossians and Philemon. Vol. 1. B&H Publishing Group, 2010.
Jeal, Roy R. Exploring Philemon: Freedom, Brotherhood, and Partnership in the New Society.
Vol. 2. SBL Press, 2015.
McKnight, Scot. The Letter to Philemon. Wm. B. Eerdmans Publishing, 2017.
Nazzal, Ayman. "A Preliminary Study of the Translation of English Idiomatic/Formulaic
Expressions by ESL/EFL Students: As Marked and Non-Canonical Forms." International
Journal on Studies in English Language and Literature 5, no. 1 (2017): 1-12.
Nordling, John G. "Onesimus fugitivus: a defense of the runaway slave hypothesis in
Philemon." Journal for the Study of the New Testament 13, no. 41 (1991): 97-119.
O'brien, Peter T. Word Biblical Commentary. Word Books, Publisher, 1982.
Rapske, Brian M. "The prisoner Paul in the eyes of Onesimus." New Testament Studies 37, no. 2
(1991): 187-203.
San, Aye Nyein. "Exploring English Specialization Students’ Theoretical Knowledge of
Translation Methods." International Journal of Research 6, no. 9 (2019): 329-333.

17THEOLOGY AND RELIGIOUS STUDIES
Stowers, Stanley K. "Paul and slavery: A response." Semeia 83/84 (1998): 295.
Thurston, Bonnie Bowman, Bonnie B. Thurston, and Judith M. Ryan. Philippians and Philemon.
Vol. 10. Liturgical Press, 2009.
Winter, Sara BC. "Methodological observations on a new interpretation of Paul's Letter to
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