Filipi 1:1

Salutation

1:1 From Paul ¹  and Timothy, slaves ²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³  with the overseers ⁴  and deacons.

Filipi 1:7

1:7 For ⁵  it is right for me to think this about all of you, because I have you in my heart, ⁶  since both in my imprisonment ⁷  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁸  together with me.

Filipi 1:13-14

1:13 The ⁹  whole imperial guard ¹⁰  and everyone else knows ¹¹  that I am in prison ¹²  for the sake of Christ, 1:14 and most of the brothers and sisters, ¹³  having confidence in the Lord ¹⁴  because of my imprisonment, now more than ever ¹⁵  dare to speak the word ¹⁶  fearlessly.

Filipi 1:17

1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ¹⁷ 

Filipi 3:13

3:13 Brothers and sisters, ¹⁸  I do not consider myself to have attained this. Instead I am single-minded: ¹⁹  Forgetting the things that are behind and reaching out for the things that are ahead,

[1:1]  ¹ 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]  ² 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]  ³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴ 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.

[1:7]  ⁵ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ⁶ tn Or possibly “because you have me in your heart.”

[1:7]  ⁷ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ⁸ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:13]  ⁹ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ¹⁰ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ¹¹ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ¹² tn Grk “my bonds [are].”

[1:14]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ¹⁴ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ¹⁵ tn Grk “even more so.”

[1:14]  ¹⁶ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:17]  ¹⁷ tn Grk “thinking to cause trouble to my bonds.”

[3:13]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:13]  ¹⁹ tn Grk “But this one thing (I do).”