Semantic Analysis — Philemon (English → Hungarian)

Book Overview and Coverage Statement

Philemon is a single-chapter, 25-verse personal letter from Paul to Philemon concerning the runaway/estranged slave Onesimus. Per the PRD full-book-coverage mandate, this analysis covers every verse of the book’s only chapter, structured as follows:

1. Core passage, verse-by-verse: Philemon 1:8–21 (Paul’s central appeal — the theological and rhetorical heart of the letter).
2. Remainder of the chapter, section-by-section: Philemon 1:1–7 (salutation and thanksgiving) and Philemon 1:22–25 (closing requests and greetings) — the whole of the book outside the core passage.

Because Philemon has only one chapter, there is no “chapter that contributes no new terms” to note as reviewed-but-empty; instead, this document explicitly documents that all 25 verses have been reviewed and that sections 1–7 and 22–25 are treated with the same term-level rigor as the core passage, at chapter-section granularity as instructed.

Established terms already fixed in the baseline Romans translation_memory.json are reused exactly as recorded there and are marked [REUSED FROM ROMANS TM] below. New terms proper to Philemon are analyzed fresh and proposed for addition to translation memory in 08_core_glossary.md.

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PART 1 — CORE PASSAGE VERSE-BY-VERSE: Philemon 1:8–21

Philemon 1:8

Greek: Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάξαι σοι τὸ ἀνῆκον Gloss: “Therefore, though I have much boldness in Christ to command you what is fitting…”

Term (Greek/Translit)	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
παρρησία / parrēsia	freedom of speech, openness	boldness, confidence, authority to speak plainly	”boldness,” “confidence,” “authority”	Paul’s apostolic standing “in Christ” would entitle him to speak with commanding authority — but he sets this authority aside in v.9. Establishes the letter’s central rhetorical move: authority renounced in favor of appeal.	”bizalom” / “bátorság” — Medium. Must not read as mere social confidence; it is Christ-grounded apostolic standing. Sets up the authority/appeal contrast carried through v.9.
ἐπιτάξαι / epitaxai (< ἐπιτάσσω)	to give an order, command	issue a binding directive	”command,” “order,” “demand”	The authority Paul explicitly declines to use — establishing appeal, not command, as the letter’s mode, directly relevant to the “Intercession and Appeal” doctrine.	”parancsolni” — Low. Standard, unambiguous.
ἀνῆκον / anēkon (< ἀνήκω)	that which is fitting, proper, due	what is proper/appropriate given the circumstances	”what is proper,” “your duty,” “what is right”	Likely refers to Philemon’s Christian duty toward Onesimus; deliberately left non-specific until the appeal unfolds.	”illő” / “kötelező” — Low-Medium. Keep general; over-specifying here would pre-empt Paul’s rhetorical build-up.

Philemon 1:9

Greek: διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης, νυνὶ δὲ καὶ δέσμιος Χριστοῦ Ἰησοῦ Gloss: “yet for love’s sake I rather appeal to you — I, Paul, an old man (or: ambassador), and now also a prisoner of Christ Jesus”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἀγάπη / agapē selfless, willed love	covenantal, self-giving love (distinct from erotic or merely affectionate love) “love,” “charity”	The stated motive for Paul’s appeal instead of command — grace-shaped love, not legal compulsion, is the operative category for the whole letter’s ethic (feeds directly into “Grace-Motivated Obedience”).	“szeretet” — Medium. Not yet a standalone baseline TM entry (Romans TM lexicalizes related concepts like grace/faith but not “agapē” itself); propose new entry. Must not be flattened to generic affection.
παρακαλῶ / parakalō (< παρακαλέω) to call to one’s side; to appeal, urge, entreat, or comfort	ranges from formal exhortation to personal, emotional entreaty ”I appeal,” “I beg,” “I urge,” “I exhort”	Context-sensitive apart from the Romans TM sense. In Romans, this verb family underlies “exhort” → “buzdítani” (corporate encouragement register, Low risk). Here, the sense is a personal, vulnerable plea between two individuals, not congregational exhortation.	”kérlek” — High. Using “buzdítalak” (the Romans TM rendering for “exhort”) here would wrongly import a corporate-hortatory register and mute the personal, humble appeal that is the letter’s rhetorical center — the anchor term for the “Intercession and Appeal on Behalf of Another” doctrine. Flag for theologian review; do not silently reuse “buzdítani.”
πρεσβύτης / presbytēs (variant: πρεσβευτής / presbeutēs) old man / ambassador	Textual tradition divides: “old man” (age) vs. “ambassador” (diplomatic envoy) “old man,” “ambassador”	Either reading serves Paul’s self-humbling rhetoric — an aged man or a bound ambassador, not a commanding apostle.	”öreg ember” (preferred, following majority critical text) with translator note on the “követ” (ambassador) variant — Medium. Textual-variant risk; note for review rather than silent resolution.
δέσμιος Χριστοῦ Ἰησοῦ / desmios Christou Iēsou prisoner/bound one of Christ Jesus	one held captive for Christ’s sake, not for civil crime ”prisoner of Christ Jesus,” “Christ’s prisoner”	Paul reframes his imprisonment as belonging to Christ, not Rome — his suffering itself is part of his appeal’s pathos.	”Krisztus Jézus foglya” — Medium. “Fogoly” is the natural Hungarian rendering; risk is under-translating the identity-claim (“Christ’s,” not merely “a prisoner”) if the genitive is dropped.

Philemon 1:10

Greek: παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς, Ὀνήσιμον Gloss: “I appeal to you concerning my child, Onesimus, whom I have begotten in my chains”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
τέκνον / teknon child (by birth or by extension of care)	biological or spiritual offspring ”child,” “son”	Spiritual fatherhood language; Onesimus’s conversion under Paul’s ministry, not literal paternity.	”gyermek” — Medium. Must read as spiritual, not literal, parentage; avoid confusion with “örökbefogadás” (adoption, Romans TM Medium) which describes believers’ relation to God the Father, a distinct doctrinal category.
ἐγέννησα / egennēsa (< γεννάω) I begot, fathered, gave birth to	metaphorical spiritual begetting through gospel proclamation ”I have begotten,” “I became his father,” “I led him to faith”	Paul claims spiritual paternity over Onesimus, grounding his appeal in a real relational stake, not abstract advocacy.	”szültem/nemzettem” — Medium. Prefer “lelki gyermekemmé lett” (became my spiritual child) if a verb-only rendering feels overly literal/biological in Hungarian.
δεσμοῖς / desmois (< δεσμός) bonds, chains, fetters	literal imprisonment ”chains,” “bonds,” “imprisonment”	Ties Onesimus’s spiritual birth to the very circumstance of Paul’s suffering — the gospel advances even from prison.	”bilincsek/kötelékek” — Low-Medium. Standard vocabulary; ensure consistency with δέσμιος (v.9,13) for lexical cohesion across the letter.
Ὀνήσιμος / Onēsimos proper name meaning “useful, profitable”	proper name (with built-in wordplay, exploited in v.11 and v.20) “Onesimus”	The name itself is a standing pun the whole letter plays on; Hungarian readers will not perceive the Greek etymology without a note.	”Onézimusz” — Low (established transliterated proper name), but flag: translator note required explaining the name’s meaning for vv.11 and 20 to register properly.

Philemon 1:11

Greek: τὸν ποτέ σοι ἄχρηστον, νυνὶ δὲ [καὶ] σοὶ καὶ ἐμοὶ εὔχρηστον Gloss: “who once was useless to you but now is useful both to you and to me”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἄχρηστος / achrēstos useless, unprofitable	worthless in practical service ”useless,” “unprofitable,” “worthless”	Describes Onesimus’s former status/conduct — likely his flight and any resulting loss to Philemon — reframed, not excused.	”haszontalan” — Medium. Wordplay with the name Ὀνήσιμος (“useful one”) is lost without a note; flag for footnote requirement.
εὔχρηστος / euchrēstos useful, profitable, serviceable	practically valuable/beneficial ”useful,” “profitable,” “beneficial”	Marks the gospel’s transforming effect on Onesimus’s character and relationships — direct textual anchor for “Slavery and the Gospel’s Transforming Power."	"hasznos” — High. Central term for the transformation doctrine; must be paired with a note on the Onesimus-name wordplay so the theological point (his very name is now fulfilled) is not lost to Hungarian readers.

Philemon 1:12

Greek: ὃν ἀνέπεμψά σοι, αὐτόν, τοῦτ’ ἔστιν τὰ ἐμὰ σπλάγχνα Gloss: “I am sending him back to you — he is my very heart”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἀναπέμπω / anapempō to send back, send up	to return someone to their proper place/authority ”I am sending back,” “I return”	Paul voluntarily returns Onesimus to Philemon rather than sheltering him — legally and relationally significant given first-century slavery, and central to “Grace-Motivated Obedience” (Paul does the costly, proper thing though he could avoid it).	“visszaküldöm” — Medium. Must not obscure the voluntary, costly nature of the act.
σπλάγχνα / splanchna inward parts, entrails, bowels (seat of deep emotion in Greek anthropology)	the seat of visceral compassion, deepest affection ”heart,” “very heart,” “bowels of compassion” (KJV)	Recurs at vv.7, 12, 20 as a structural inclusio; Paul identifies Onesimus so closely with himself that receiving him is receiving Paul’s own “inward self."	"szívem” — Medium. Hungarian idiom naturally uses “szív” (heart) rather than a literal viscera-term; risk is losing the visceral intensity of the Greek image — acceptable loss given no natural Hungarian equivalent, but the same word must be used consistently at vv.7, 12, 20 for structural coherence.

Philemon 1:13

Greek: ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου Gloss: “whom I wished to keep with me, that he might minister to me in your place in my imprisonment for the gospel”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
διακονέω / diakoneō to serve, wait upon, minister to	practical service, often self-giving service to another’s needs ”minister to,” “serve,” “attend to”	Onesimus’s transformed usefulness now expresses itself as gospel service, not merely restored social utility.	”szolgál” — Low. Standard vocabulary.
εὐαγγέλιον / euangelion [REUSED FROM ROMANS TM] good news	the specific proclamation of salvation in Christ ”gospel,” “good news"	"Bonds of the gospel” identifies Paul’s imprisonment itself as gospel-service, tying Philemon’s personal drama to the larger apostolic mission.	”evangélium” — High, per Romans TM. Reuse exactly; no deviation.

Philemon 1:14

Greek: χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον Gloss: “but without your consent I wanted to do nothing, so that your good deed would not be as it were by compulsion but of your own free will”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
γνώμη / gnōmē opinion, judgment, will, consent	one’s considered mind or decision ”consent,” “opinion,” “will,” “approval”	Paul explicitly refuses to force Philemon’s hand — his appeal, not command, model requires Philemon’s own free assent.	”beleegyezés/akarat” — Medium. Must preserve the voluntariness Paul insists on.
ἀνάγκη / anagkē necessity, compulsion, constraint	external force overriding the will ”compulsion,” “necessity,” “coercion”	Named and rejected as the wrong basis for Philemon’s obedience — the letter’s key statement against legalistic or coerced righteousness.	”kényszer” — High. This is the letter’s explicit anchor text for “Grace-Motivated Obedience,” structurally parallel to the Romans TM’s “hitből fakadó engedelmesség” (obedience of faith, High) — obedience must flow from willing love, never compulsion. Flag for theologian review; do not let this collapse into generic “duty” language.
ἑκούσιον / hekousion voluntary, of one’s own accord	free, willing action not externally compelled ”voluntary,” “of your own free will,” “willingly”	Positive counterpart to ἀνάγκη; the theological ideal Paul is appealing for — freely-willed, grace-shaped obedience.	”önkéntes” — High. Same doctrinal weight as ἀνάγκη above; the two terms must be translated as a deliberate contrasting pair.
ἀγαθόν / agathon a good thing, a good deed	moral goodness, a beneficial act ”good deed,” “kindness,” “good act”	Philemon’s expected response (presumably forgiving/freeing/receiving Onesimus) is framed as “his good,” i.e., a virtuous act credited to him, not a bare legal requirement.	”jó cselekedet” — Medium. Distinct from bare “jó” (adjective); keep as a noun phrase to preserve the sense of a specific virtuous act.

Philemon 1:15

Greek: τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν ἵνα αὐτὸν αἰώνιον ἀπέχῃς Gloss: “For perhaps he was separated from you for a while for this reason, that you might have him back forever”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἐχωρίσθη / echōristhē (< χωρίζω, passive) was separated, was parted	a euphemistic passive avoiding blame — “was separated” rather than “ran away" "was separated,” “departed,” “was parted from you”	Paul’s diplomatically soft, providence-framed description of Onesimus’s flight — a deliberate rhetorical softening that must not be sharpened into an accusatory “elszökött” (ran away/escaped) in Hungarian, which would undercut the letter’s reconciling tone.	”elszakíttatott/elváltatok” (passive, euphemistic) — Medium. Risk of translators “clarifying” this into an explicit accusation; preserve the passive euphemism.
αἰώνιον / aiōnion forever, permanently, for an age	Here a temporal-relational sense (“for good,” “permanently”) rather than the full eschatological “eternal life” sense elsewhere in the NT ”forever,” “for good,” “permanently”	Contrasts the temporary “hour” of separation with a now-permanent restored relationship — the quality of the restored bond (as brother, not merely returned slave) makes it enduring.	”örökre” — Medium. Risk of readers over-hearing full eschatological “örök élet” (eternal life) resonance where the sense is relational permanence in this life; a brief note distinguishing this from the doctrinal “eternal” of salvation passages is warranted.

Philemon 1:16

Greek: οὐκέτι ὡς δοῦλον ἀλλὰ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοί καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ Gloss: “no longer as a slave but more than a slave, a beloved brother — especially to me, but how much more to you, both in the flesh and in the Lord”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
δοῦλος / doulos slave, bondservant	a person legally owned and bound to service (the actual Greco-Roman social/legal institution, not a metaphor here) “slave,” “bondservant,” “servant”	The letter’s central social-theological term. Paul does not abolish the category by decree but relativizes it: Onesimus’s identity “in the Lord” now exceeds and reframes his social status. This is the textual anchor for “Slavery and the Gospel’s Transforming Power."	"rabszolga” — High. Not present in the Romans baseline TM (Romans uses δοῦλος of Paul himself in a different, self-designating sense not glossed there); propose new entry. Risk: (1) softening to a generic “szolga” (servant) would blur the real, legally binding institution Paul is addressing and mute the force of “no longer as a slave”; (2) conversely, importing modern abolitionist rhetoric not present in Paul’s actual argument (which transforms the relationship rather than issuing a manumission decree) would overstate the text. Requires theologian review and a teaching note distinguishing the first-century institution from Hungary’s own serfdom (jobbágyság) history, which readers may otherwise conflate.
ἀδελφὸς ἀγαπητός / adelphos agapētos beloved brother	full, affectionate kinship-in-Christ language ”beloved brother,” “dear brother”	The positive term replacing/exceeding “slave” — the letter’s central claim that gospel kinship reorders social hierarchy without necessarily abolishing its outward form by legal fiat.	”szeretett testvér” — High. This phrase, contrasted directly with δοῦλος in the same verse, is the load-bearing expression of “Christian Brotherhood across Social Status”; must be rendered with full warmth and without hedging.
σάρξ / sarx flesh	here: the ordinary human/social sphere (“in the flesh” = in ordinary earthly relationship), not the morally-freighted “sinful flesh” sense found elsewhere in Paul (e.g., Romans 7-8) “in the flesh,” “in human terms,” “in the natural realm”	Onesimus is now Philemon’s brother both in ordinary social relationship and spiritually “in the Lord” — a double affirmation, not a demotion of the “flesh” sense.	”test szerint” — Medium. Risk of readers importing the Romans “sinful flesh” connotation where the sense here is neutral (“in the natural/human relationship”); a distinguishing note is warranted.
κύριος / kyrios [REUSED FROM ROMANS TM] Lord	exclusive, supreme lordship of Christ ”Lord”	The relationship’s ultimate, defining sphere — brotherhood “in the Lord” is the deepest and most permanent bond, exceeding flesh-based social bonds.	”Úr” — Critical, per Romans TM. Reuse exactly.

Philemon 1:17

Greek: εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ Gloss: “So if you consider me a partner, receive him as you would receive me”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
κοινωνός / koinōnos partner, sharer, associate	one who shares fully in a relationship or enterprise ”partner,” “companion,” “associate”	Distinct from κοινωνία (fellowship/sharing, Romans TM “közösség,” Low risk) — this is the personal noun “partner,” used as leverage for the appeal: if Philemon shares full partnership with Paul, he must extend that same welcome to Onesimus.	”társ” — Medium. Propose new entry distinct from the abstract “közösség”; do not collapse into the same Hungarian word used for abstract fellowship, or the personal, reciprocal weight of the appeal is lost.
προσλαμβάνω / proslambanō to take to oneself, receive, welcome	to actively welcome/accept someone into relationship or association ”receive,” “welcome,” “accept”	The letter’s climactic request — the concrete act of reconciliation being asked for. Central to the “Forgiveness and Reconciliation” doctrine.	”fogadd magadhoz” — High. This is the operative verb of reconciliation in the letter; must convey full, unqualified welcome (as one would welcome Paul himself), not grudging tolerance. Flag for theologian review.

Philemon 1:18

Greek: εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγα Gloss: “But if he has wronged you in anything, or owes you anything, charge that to my account”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἀδικέω / adikeō to do wrong, act unjustly toward	to injure or wrong someone, whether morally or materially ”wronged,” “did wrong to,” “injured”	Names, without minimizing, the real harm/offense at the root of the letter’s need for forgiveness — central to “Forgiveness and Reconciliation."	"megkárosított/vádolható valamiben” — Medium. Must not soften the acknowledgment of real wrongdoing while the letter still moves toward full reconciliation.
ὀφείλει / opheilei (< ὀφείλω) owes, is indebted	financial or moral debt ”owes,” “is indebted”	Likely the material loss to Philemon from Onesimus’s flight/theft; sets up the financial-legal metaphor completed in the next clause.	”adós” — Medium. Standard commercial-legal vocabulary.
ἐλλόγα / elloga (< ἐλλογάω/ἐλλογέω) to charge to one’s account, enter into a ledger	an accounting/legal metaphor: to formally record a debt against someone’s name ”charge it to my account,” “put it down to me,” “reckon it to me”	This verb shares its root domain (λόγος/λογίζομαι, “to reckon, credit, impute”) with the imputation language of Romans 4 (“ἐλογίσθη αὐτῷ εἰς δικαιοσύνην” — “it was credited to him as righteousness”), the very verse underlying the baseline’s Critical-risk “imputed_righteousness” / “beszámított igazság” term. Paul is asking Philemon to treat Onesimus’s debt exactly as God treats the believer’s sin-debt in the doctrine of imputation — transferring the liability to another’s account. This is a rich, load-bearing echo, not a mere business phrase.	”számítsd fel az én számlámra” / “írd az én terhemre” — High. Flag explicitly for theologian review given the direct conceptual echo with the Romans Critical-risk imputation term; the accounting-metaphor register must be preserved precisely (not paraphrased into vague “forgive it”), since the ledger image is the theological point.

Philemon 1:19

Greek: ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω· ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτὸν μοι προσοφείλεις Gloss: “I, Paul, write this with my own hand: I will repay it — not to mention that you owe me your very self”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἀποτίσω / apotisō (< ἀποτίνω) I will pay back, repay in full	full financial repayment/restitution ”I will repay,” “I will pay it back”	Paul personally guarantees the debt — a concrete substitutionary gesture that models, in miniature, the substitutionary logic of the gospel itself, without the letter making that equivalence explicit.	”megfizetem” — Medium. Standard financial vocabulary; the substitutionary resonance should be carried in teaching notes, not forced into the translation itself.
προσοφείλεις / prosopheileis (< προσοφείλω) you owe besides, you are additionally in debt	debt owed in addition to what has already been mentioned ”you owe me besides,” “you are indebted to me as well”	Paul reminds Philemon that his own conversion (presumably through Paul) makes him permanently indebted — grounding the appeal in existing grace-debt, reinforcing “Grace-Motivated Obedience”: Philemon’s compliance should flow from gratitude, not the reverse.	”ezen felül még adósom is vagy” — Medium. Preserve the “in addition to” (πρός-) nuance; do not merely repeat “adós” from v.18 without the intensifying prefix’s sense.

Philemon 1:20

Greek: ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ Gloss: “Yes, brother, let me have this benefit from you in the Lord: refresh my heart in Christ”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ὀναίμην / onaimēn (< ὀνίναμι, optative) may I have benefit/profit/joy	a rare optative expressing a wished-for benefit ”let me have joy of you,” “may I benefit,” “may I have this profit”	A direct wordplay on Ὀνήσιμος (“useful/profitable one”) — Paul asks to be “benefited” by Philemon exactly as Onesimus’s name promises benefit; the pun ties the whole letter together.	”hadd legyen hasznom belőled” — Medium. The optative mood and the name-pun cannot both be preserved lexically in Hungarian; flag for a translator’s footnote making the wordplay explicit, as with vv.10-11.
ἀνάπαυσόν / anapauson (< ἀναπαύω, imperative) refresh, give rest to, relieve	to grant relief/rest, here emotionally ”refresh,” “give rest to,” “relieve”	Echoes v.7 (ἀναπέπαυται, “has been refreshed”) — an inclusio: just as Paul reports the saints’ hearts have been refreshed through Philemon, Paul now asks for that same refreshment for himself, tying the letter’s opening praise to its closing appeal.	”nyugtasd meg/frissítsd fel” — Medium. Must use the same root as v.7’s rendering to preserve the deliberate inclusio; consistency check required across the whole letter.
σπλάγχνα / splanchna inward parts, heart (see v.12)	seat of deep affection ”heart,” “very heart”	Third occurrence (with vv.7, 12); binds the letter’s emotional and theological argument together at its climax.	”szívemet” — Medium (see v.12 note; consistency required).

Philemon 1:21

Greek: πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις Gloss: “Having confidence in your obedience, I write to you, knowing that you will do even more than I say”

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
πεποιθώς / pepoithōs (perfect participle < πείθω) having been persuaded, being confident/trusting	settled confidence/trust in another’s character ”having confidence,” “trusting,” “being persuaded”	Paul’s confidence rests on Philemon’s Christian character, not on Paul’s own authority to compel — consistent with the appeal-not-command frame of vv.8-14.	”bizakodva” — Medium. Distinct from “hit” (faith, the object of which is God/Christ); here the object of confidence is Philemon’s character, which must remain clear in context.
ὑπακοή / hypakoē obedience, compliance	submission/compliance with a request or authority ”obedience,” “compliance”	Must be distinguished from the Romans TM’s technical “obedience_of_faith” / “hitből fakadó engedelmesség” (High risk), which names a soteriological category (faith-produced obedience to the gospel). Here the referent is Philemon’s expected personal compliance with Paul’s specific request regarding Onesimus — a real but narrower, interpersonal obedience, not the salvation-category term itself, though it flows from the same grace-versus-compulsion logic established in v.14.	”engedelmesség” — High. Flag for theologian review: translators and teaching notes must not conflate this interpersonal obedience with the Romans 1:5/16:26 technical “obedience of faith” formula, even though both terms share the same Hungarian noun.

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PART 2 — REMAINDER OF THE BOOK, SECTION-BY-SECTION

Philemon 1:1–7 — Salutation and Thanksgiving

Greek (selected): Παῦλος δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφός, Φιλήμονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡμῶν, καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ’ οἶκόν σου ἐκκλησίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. Εὐχαριστῶ τῷ θεῷ μου πάντοτε μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους, ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστόν. χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ.

This section introduces the letter’s key relational and theological vocabulary before the core appeal begins. Terms already analyzed above (δέσμιος, ἀγάπη, σπλάγχνα, ἀδελφός/ἀγαπητός family) are not repeated in full; new load-bearing terms proper to this section follow:

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ἀδελφός / adelphos (v.1, and throughout: v.7 [vocative], v.16, v.20) brother	biological sibling; extended to spiritual kinship in Christ ”brother”	The letter’s controlling relational category — the term into which Onesimus will be re-classified in v.16, making brotherhood-across-status the letter’s central social claim. Anchors the “Christian Brotherhood across Social Status” doctrine.	”testvér” — High. Not a standalone entry in the Romans baseline TM; propose new entry. Though lexically simple, this word carries the full doctrinal weight of the letter’s central social claim and must be rendered with warm, literal kinship force, not a weaker “felebarát” (neighbor/fellow human) substitute.
ἀγαπητός / agapētos (v.1, v.16) beloved, dearly loved	object of deep affection ”beloved,” “dear”	Paired repeatedly with ἀδελφός; reinforces relational warmth.	”szeretett” — Medium. Standard vocabulary; ensure consistent pairing with “testvér.”
συνεργός / synergos (v.1, v.24) fellow worker, co-laborer	shared partnership in gospel labor ”fellow worker,” “co-worker”	Identifies Philemon (and later Paul’s companions) as active gospel partners, reinforcing the letter’s insistence on mutual partnership (κοινωνός, v.17).	“munkatárs” — Low-Medium. Standard, unambiguous.
ἀδελφή / adelphē (v.2) sister	female sibling; extended to spiritual kinship (Apphia) “sister”	Confirms the letter’s brotherhood/sisterhood language extends to women in the community, not just men.	”testvérnő” — Low.
συστρατιώτης / systratiōtēs (v.2) fellow soldier	one who shares military service; metaphorical for shared spiritual struggle/labor (Archippus) “fellow soldier”	Military metaphor for costly, disciplined gospel partnership; low doctrinal risk but reinforces the letter’s partnership vocabulary.	”harcostárs” — Low.
ἐκκλησία κατ’ οἶκόν σου / ekklēsia kat’ oikon sou (v.2) the church according to your house / the church that meets in your house	a local house-based congregation ”the church in your house,” “your house church”	Situates the letter’s appeal within a real congregational context — Philemon’s decision is not private but will be visible to his household congregation, adding social weight to the appeal.	”a házadban levő gyülekezet/egyház” — Medium, reusing Romans TM “egyház” [REUSED FROM ROMANS TM, Medium] with the qualifying “házi” (house-based) sense made explicit; note the local-congregation nuance distinct from Romans 16’s broader ecclesial references.
χάρις / charis [REUSED FROM ROMANS TM] (v.3, and v.25) grace	unmerited favor from God ”grace”	Opens and closes the letter (vv.3, 25), framing the entire appeal within grace rather than law.	”kegyelem” — Critical, per Romans TM. Reuse exactly.
εἰρήνη / eirēnē [REUSED FROM ROMANS TM] (v.3) peace	relational, covenantal peace with God ”peace”	Standard greeting-pair with grace.	”béke” — Medium, per Romans TM. Reuse exactly.
θεός / theos, πατήρ / patēr, κύριος / kyrios, Ἰησοῦς / Iēsous, Χριστός / Christos [ALL REUSED] (v.3) God, Father, Lord, Jesus, Christ	— —	Standard Trinitarian/Christological greeting formula shared with Romans.	”Isten,” “Atya,” “Úr,” “Jézus,” “Krisztus” — Critical, per Romans TM and the 12_ai_translation_requirements.md established proper-name list (Krisztus). Reuse exactly.
εὐχαριστῶ / eucharistō [REUSED FROM ROMANS TM, related to “thanksgiving”] (v.4) I give thanks	grateful acknowledgment of God ”I thank,” “I give thanks”	Standard Pauline epistolary thanksgiving opening.	”hálát adok” — Low, per Romans TM “hálaadás.” Reuse the established noun/verb family exactly.
μνεία / mneia (v.4) remembrance, mention	recollection in prayer ”remembrance,” “mention”	Paul’s ongoing intercessory remembrance of Philemon — sets up the letter’s later intercessory appeal.	”megemlékezés” — Low.
προσευχή / proseuchē (v.4, v.22) prayer	address to God ”prayer,” “prayers”	Frames the whole letter within an ongoing prayer relationship; relevant to the Romans doctrine-risk-registry category “Prayer and Intercession” (High), reused here at Medium given the personal, non-doctrinally-fraught context.	”imádság” — Medium. Not a standalone Romans TM lexical entry but the underlying doctrine category (“az imádság és a közbenjárás”) is High risk in the baseline; treat with care though the term itself is lexically simple.
ἀγάπη / agapē, πίστις / pistis [πίστις REUSED FROM ROMANS TM] (v.5) love, faith	see above; faith = trust in Christ ”love,” “faith”	Philemon’s reported love and faith are the grounds for Paul’s confidence and appeal.	”szeretet” (new, see v.9 above) / “hit” — Medium / High respectively. “Hit” reused exactly per Romans TM.
ἅγιοι / hagioi [REUSED FROM ROMANS TM] (v.5, v.7) saints	all believers, a corporate designation ”saints,” “holy ones”	Philemon’s love/faith is directed “toward all the saints” — corporate, not exclusive. Reinforces the Romans TM’s caution that “szentek” must not be read as an elite canonized class.	”szentek” — High, per Romans TM. Reuse exactly; carry forward the same corporate-sense translator note required in Romans 1:7.
κοινωνία τῆς πίστεώς σου / koinōnia tēs pisteōs sou (v.6) the fellowship/sharing of your faith	the shared, active outworking of faith in relationship with others ”the fellowship of your faith,” “the sharing that your faith produces”	A genitive construction distinct from bare κοινωνία; describes faith’s active, relational fruit — directly relevant to “Grace-Motivated Obedience” (faith that works itself out relationally, not by compulsion).	“hited közössége” — Medium, building on Romans TM “közösség” (Low) but elevated here due to the doctrinally sensitive faith-and-works adjacency (see ἐνεργής below).
ἐνεργής / energēs (v.6) active, effective, at work	operative, productive (root of “energetic”) “effective,” “active,” “working,” “productive”	Describes faith becoming “active”/“effective” — a phrase historically read differently across Reformed (fruit of an already-completed, monergistic faith) and Catholic (faith actualized/completed through cooperating works) frameworks, directly adjacent to the Romans baseline’s Critical-risk grace/justification fault line.	”hatékony/tevékeny” — High. Must not be rendered in a way that implies faith requires works to become valid (a synergistic gloss) nor in a way erasing the real, expected fruitfulness of faith (an antinomian gloss). Flag for theologian review, paralleling the caution given to “justification” and “grace” in the Romans TM.
ἐπίγνωσις / epignōsis (v.6) full knowledge, recognition	thorough, personal knowledge (intensified γνῶσις) “knowledge,” “full knowledge,” “understanding”	The means by which faith’s fruitfulness is realized — experiential/relational knowledge, not mere information.	”teljes ismeret/megismerés” — Low-Medium.
χαρά / chara (v.7) joy	gladness, delight ”joy,” “great joy”	Paul’s emotional response to reports of Philemon’s love — sets the letter’s warm relational tone before the appeal.	”öröm” — Low.
παράκλησις / paraklēsis (v.7) comfort, encouragement, consolation	(same root family as παρακαλέω, v.9-10) — here the noun form, “comfort/encouragement received" "comfort,” “encouragement,” “consolation”	Distinguish from the appeal-sense of the related verb in v.9-10 (see note there); here it is Paul’s own comfort received from reports of Philemon’s love.	”megnyugvás/bátorítás” — Low-Medium. Keep distinct in register from “kérlek” used for the verb in v.9-10; same root family, different sense in context.

Philemon 1:22–25 — Closing Requests and Greetings

Greek (selected): ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν· ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑμῶν χαρισθήσομαι ὑμῖν. Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ, Μᾶρκος, Ἀρίσταρχος, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν.

Terms	Variants	Contextual Theological Meaning	Hungarian Rendering & Risk
ξενία / xenia (v.22) hospitality, lodging, guest-room	provision for a guest’s stay ”lodging,” “guest room,” “a room”	Paul’s confident expectation of future fellowship with Philemon — practical, not doctrinally loaded.	”szállás” — Low.
ἐλπίζω / elpizō (v.22) I hope	confident expectation ”I hope,” “I am hoping”	Personal hope for release and reunion; not the technical eschatological “ἐλπίς” of Romans 5/8, though from the same root family.	”remélem” — Low.
χαρισθήσομαι / charisthēsomai (< χαρίζομαι, future passive, v.22) I will be granted/given as a gift	to be given graciously, restored as a favor ”I will be given to you (as a gift),” “I will be granted to you,” “I will be restored to you”	Deliberate wordplay on χάρις (grace) — Paul frames his own hoped-for release/reunion as itself an act of grace, tying the letter’s opening and closing grace-language together.	”kegyelemből visszaadatom nektek” — Medium-High. Must preserve the visible root connection to “kegyelem” (grace) so the wordplay is not lost; a literal “megajándékoztatok” alone would obscure this. Flag for translator note.
ἀσπάζομαι / aspazomai (v.23) I greet, send greetings	conventional epistolary greeting ”greets you,” “sends greetings”	Standard closing convention.	”köszönt” — Low.
συναιχμάλωτος / synaichmalōtos (v.23) fellow prisoner-of-war, fellow captive	one who shares captivity, specifically evoking a war-captive image (distinct from δέσμιος, the more general “bound one/prisoner”) “fellow prisoner,” “fellow captive”	A distinct, more vivid captivity-term than δέσμιος; describes Epaphras’s shared suffering with Paul.	”fogolytársam” — Low-Medium. Keep lexically distinct from δέσμιος if possible (“rabtárs” vs. “fogoly”) to preserve the letter’s varied captivity vocabulary, though full distinction may not be achievable in natural Hungarian; note for translator awareness.
συνεργοί / synergoi (v.24) fellow workers	see v.1 note ”fellow workers,” “co-workers”	Lists Mark, Aristarchus, Demas, Luke as shared gospel laborers — reinforcing the letter’s partnership theme at its close.	”munkatársaim” — Low, consistent with v.1.
χάρις / charis [REUSED] (v.25) grace	see above ”grace”	Closing benediction, forming an inclusio with v.3.	”kegyelem” — Critical, per Romans TM. Reuse exactly.
πνεῦμα ὑμῶν / pneuma hymōn (v.25) your spirit	the addressees’ own human spirit (not the Holy Spirit) “your spirit”	Important distinction: this πνεῦμα refers to the recipients’ own human spirit, not the Holy Spirit (Szentlélek, Critical in Romans TM). Rendering this as “Szentlélek” would be a category error.	”lelketekkel” — Low, but flag explicitly: must NOT be rendered “Szentlélekkel.” Distinguish clearly from the Romans TM’s “Szentlélek” entry, which refers exclusively to the third Person of the Trinity.

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Summary of Full-Book Coverage

All 25 verses of Philemon’s single chapter have been analyzed: vv.1–7 (salutation/thanksgiving), vv.8–21 (core passage, full verse-by-verse treatment), and vv.22–25 (closing). No chapter has been silently omitted; there is no additional chapter beyond chapter 1 in this book. All terms proposed here as new (not already fixed in the Romans baseline translation_memory.json) are compiled with proposed Hungarian renderings and risk tiers in 08_core_glossary.md.