Filipi 1:27--4:9
Konteks1:27 Only conduct yourselves 1 in a manner worthy of the gospel of Christ so that – whether I come and see you or whether I remain absent – I should hear that 2 you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, 3 1:28 and by not being intimidated in any way by your opponents. This is 4 a sign of their 5 destruction, but of your salvation – a sign which 6 is from God. 1:29 For it has been granted to you 7 not only to believe in Christ but also to suffer for him, 1:30 since you are encountering 8 the same conflict that you saw me face and now hear that I am facing. 9
2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 10 any affection or mercy, 11 2:2 complete my joy and be of the same mind, 12 by having the same love, being united in spirit, 13 and having one purpose. 2:3 Instead of being motivated by selfish ambition 14 or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned 15 not only 16 about your own interests, but about the interests of others as well. 17 2:5 You should have the same attitude toward one another that Christ Jesus had, 18
2:6 19 who though he existed in the form of God 20
did not regard equality with God
as something to be grasped,
2:7 but emptied himself
by taking on the form of a slave, 21
by looking like other men, 22
and by sharing in human nature. 23
2:8 He humbled himself,
by becoming obedient to the point of death
– even death on a cross!
2:9 As a result God exalted him
and gave him the name
that is above every name,
2:10 so that at the name of Jesus
every knee will bow
– in heaven and on earth and under the earth –
2:11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.
2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, 24 2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. 2:14 Do everything without grumbling or arguing, 2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world 25 2:16 by holding on to 26 the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 2:18 And in the same way you also should be glad and rejoice together with me.
2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 2:20 For there is no one here like him who will readily demonstrate his deep concern for you. 27 2:21 Others are busy with their own concerns, not those of Jesus Christ. 2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 2:23 So I hope to send him as soon as I know more about my situation, 2:24 though I am confident in the Lord that I too will be coming to see you 28 soon.
2:25 But for now 29 I have considered it necessary to send Epaphroditus to you. For he is my brother, 30 coworker and fellow soldier, and your messenger 31 and minister 32 to me in my need. 33 2:26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 2:27 In fact he became so ill that he nearly died. 34 But God showed mercy to him – and not to him only, but also to me – so that I would not have grief on top of grief. 2:28 Therefore I am all the more eager to send him, 35 so that when you see him again you can rejoice 36 and I can be free from anxiety. 2:29 So welcome him in the Lord with great joy, and honor people like him, 2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. 37
3:1 Finally, my brothers and sisters, 38 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
3:2 Beware of the dogs, 39 beware of the evil workers, beware of those who mutilate the flesh! 40 3:3 For we are the circumcision, 41 the ones who worship by the Spirit of God, 42 exult in Christ Jesus, and do not rely on human credentials 43 3:4 – though mine too are significant. 44 If someone thinks he has good reasons to put confidence in human credentials, 45 I have more: 3:5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. 46 3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! 47 – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness 48 – a righteousness from God that is in fact 49 based on Christ’s 50 faithfulness. 51 3:10 My aim is to know him, 52 to experience the power of his resurrection, to share in his sufferings, 53 and to be like him in his death, 3:11 and so, somehow, 54 to attain to the resurrection from the dead.
3:12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. 55 3:13 Brothers and sisters, 56 I do not consider myself to have attained this. Instead I am single-minded: 57 Forgetting the things that are behind and reaching out for the things that are ahead, 3:14 with this goal in mind, 58 I strive toward the prize of the upward call of God 59 in Christ Jesus. 3:15 Therefore let those of us who are “perfect” embrace this point of view. 60 If you think otherwise, God will reveal to you the error of your ways. 61 3:16 Nevertheless, let us live up to the standard 62 that we have already attained. 63
3:17 Be imitators of me, 64 brothers and sisters, 65 and watch carefully those who are living this way, just as you have us as an example. 3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. 66 3:20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ, 3:21 who will transform these humble bodies of ours 67 into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.
4:1 So then, my brothers and sisters, 68 dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!
4:2 I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to you, true companion, 69 help them. They have struggled together in the gospel ministry 70 along with me and Clement and my other coworkers, whose names are in the book of life. 4:4 Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your gentleness. 71 The Lord is near! 4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds 72 in Christ Jesus.
4:8 Finally, brothers and sisters, 73 whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.
[1:27] 1 tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesqe) connotes the life of a freeman in a free Roman colony.
[1:27] sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).
[1:27] 2 tn Grk “the things concerning you, [namely,] that.” The ὅτι (Joti) clause is appositional to τὰ περὶ ὑμῶν (ta peri Jumwn) and therefore “the things concerning you” was not translated.
[1:27] 3 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).
[1:28] 4 tn Grk “which is,” continuing the sentence begun in v. 27.
[1:28] sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.
[1:28] sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).
[1:28] 6 tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.
[1:29] 7 tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.
[1:30] 8 tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.
[1:30] 9 tn Grk “that you saw in me and now hear [to be] in me.”
[2:1] 10 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
[2:1] 11 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
[2:2] 12 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
[2:2] 13 tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).
[2:3] 14 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”
[2:4] 15 tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.
[2:4] 16 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.
[2:4] 17 tc The bulk of the Western text (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì46 א A B C D2 0278 33 1739 1881 Ï) also marks it as original.
[2:4] tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.
[2:5] 18 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
[2:6] 19 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[2:6] 20 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
[2:7] 21 tn See the note on the word “slaves” in 1:1.
[2:7] 22 tn Grk “by coming in the likeness of people.”
[2:7] sn The expression the likeness of men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anqrwpoi), but was in fact different from them in that he did not have a sin nature.
[2:7] 23 tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA27 and UBS4 editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.
[2:7] sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
[2:12] 24 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.
[2:15] 25 tn Or “as stars in the universe.”
[2:16] 26 tn Or “holding out, holding forth.”
[2:20] 27 tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
[2:24] 28 tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.
[2:25] 29 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] 30 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] 32 tn The Greek word translated “minister” here is λειτουργός (leitourgo").
[2:25] 33 tn Grk “servant of my need.”
[2:27] 34 tn Grk “For he became ill to the point of death.”
[2:28] 35 tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.
[2:28] 36 tn Or “when you see him you can rejoice again.”
[2:30] 37 tn Grk “make up for your lack of service to me.”
[3:1] 38 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:2] 39 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 40 tn Grk “beware of the mutilation.”
[3:3] 41 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.
[3:3] 42 tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.
[3:3] 43 tn Grk “have no confidence in the flesh.”
[3:4] 44 tn Grk “though I have reason for confidence even in the flesh.”
[3:5] 46 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[3:8] 47 tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.
[3:9] 48 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:9] sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
[3:9] 49 tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”
[3:9] 50 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.
[3:9] 51 tn Or “based on faith.”
[3:10] 52 tn The articular infinitive τοῦ γνῶναι (tou gnwnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).
[3:10] 53 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
[3:11] 54 tn On εἰ πῶς (ei pws) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.
[3:12] 55 tn Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.
[3:13] 56 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:13] 57 tn Grk “But this one thing (I do).”
[3:14] 58 tn Grk “according to the goal.”
[3:14] 59 tn Grk “prize, namely, the heavenly calling of God.”
[3:15] 60 tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”
[3:15] sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one – neither they nor he – is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).
[3:15] 61 tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.
[3:16] 62 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א2 D2 Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì16,46 א* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.
[3:16] 63 tn Grk “Nevertheless, to what we have attained, to the same hold fast.”
[3:17] 64 tn Or “become fellow imitators with me [of Christ].”
[3:17] 65 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[3:19] 66 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
[3:21] 67 tn Grk “transform the body of our humility.”
[4:1] 68 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[4:3] 69 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
[4:3] 70 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
[4:5] 71 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
[4:7] 72 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.
[4:8] 73 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
