Filipi 2:23

2:23 So I hope to send him as soon as I know more about my situation,

Filipi 2:25

2:25 But for now ¹  I have considered it necessary to send Epaphroditus to you. For he is my brother, ²  coworker and fellow soldier, and your messenger ³  and minister ⁴  to me in my need. ⁵ 

Filipi 1:1

Salutation

1:1 From Paul ⁶  and Timothy, slaves ⁷  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁸  with the overseers ⁹  and deacons.

Roma 16:21

16:21 Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots. ¹⁰ 

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹¹  of the church in Cenchrea,

Kolose 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Efesus 6:21-22

Farewell Comments

6:21 Tychicus, my ¹²  dear brother and faithful servant in the Lord, will make everything known to you, so that you too may know about my circumstances, ¹³  how I am doing. 6:22 I have sent him to you for this very purpose, that you may know our circumstances ¹⁴  and that he may encourage your hearts.

Kolose 4:8-9

4:8 I sent him to you for this very purpose, that you may know how we are doing ¹⁵  and that he may encourage your hearts. 4:9 I sent him ¹⁶  with Onesimus, the faithful and dear brother, who is one of you. ¹⁷  They will tell ¹⁸  you about everything here.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Kolose 3:2

3:2 Keep thinking about things above, not things on the earth,

Kolose 3:6

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ¹⁹ 

[2:25]  ¹ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

[2:25]  ² tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

[2:25]  sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”

[2:25]  ³ tn Grk “apostle.”

[2:25]  ⁴ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

[2:25]  ⁵ tn Grk “servant of my need.”

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁹ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[16:21]  ¹⁰ tn Grk “kinsmen, relatives, fellow countrymen.”

[16:1]  ¹¹ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[6:21]  ¹² tn Grk “the.” The Greek article ὁ (Jo) was translated with the possessive pronoun, “my.” See ExSyn 215.

[6:21]  ¹³ tn Grk “the things according to me.”

[6:22]  ¹⁴ tn Grk “the things concerning us.”

[4:8]  ¹⁵ tn Grk “the things concerning us.”

[4:9]  ¹⁶ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ¹⁷ tn Grk “is of you.”

[4:9]  ¹⁸ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[3:6]  ¹⁹ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:6]  sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.