Filipi 2:4

2:4 Each of you should be concerned ¹  not only ²  about your own interests, but about the interests of others as well. ³ 

Filipi 1:13

1:13 The ⁴  whole imperial guard ⁵  and everyone else knows ⁶  that I am in prison ⁷  for the sake of Christ,

Filipi 1:29

1:29 For it has been granted to you ⁸  not only to believe in Christ but also to suffer for him,

Filipi 2:3

2:3 Instead of being motivated by selfish ambition ⁹  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Filipi 4:17

4:17 I do not say this because I am seeking a gift. ¹⁰  Rather, I seek the credit that abounds to your account.

Filipi 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ¹¹  If you think otherwise, God will reveal to you the error of your ways. ¹² 

Filipi 1:15

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill.

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. ¹³ 

Filipi 4:3

4:3 Yes, I say also to you, true companion, ¹⁴  help them. They have struggled together in the gospel ministry ¹⁵  along with me and Clement and my other coworkers, whose names are in the book of life.

Filipi 2:7

2:7 but emptied himself

by taking on the form of a slave, ¹⁶ 

by looking like other men, ¹⁷ 

and by sharing in human nature. ¹⁸ 

Filipi 3:4

3:4 – though mine too are significant. ¹⁹  If someone thinks he has good reasons to put confidence in human credentials, ²⁰  I have more:

Filipi 2:27

2:27 In fact he became so ill that he nearly died. ²¹  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.

Filipi 3:9

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 ²²  – a righteousness from God that is in fact ²³  based on Christ’s ²⁴  faithfulness. ²⁵ 

Filipi 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

Filipi 2:12

Lights in the World

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, ²⁶ 

Filipi 4:15

4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone.

Filipi 1:20

1:20 My confident hope ²⁷  is that I will in no way be ashamed ²⁸  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ²⁹ 

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ³⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 3:12

Keep Going Forward

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. ³¹ 

Filipi 2:21

2:21 Others are busy with their own concerns, not those of Jesus Christ.

Filipi 1:10

1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

Filipi 2:5

2:5 You should have the same attitude toward one another that Christ Jesus had, ³² 

Filipi 3:14

3:14 with this goal in mind, ³³  I strive toward the prize of the upward call of God ³⁴  in Christ Jesus.

Filipi 3:18

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.

Filipi 1:27

1:27 Only conduct yourselves ³⁵  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 ³⁶  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ³⁷ 

Filipi 1:14

1:14 and most of the brothers and sisters, ³⁸  having confidence in the Lord ³⁹  because of my imprisonment, now more than ever ⁴⁰  dare to speak the word ⁴¹  fearlessly.

Filipi 1:9

1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight

Filipi 2:9

2:9 As a result God exalted him

and gave him the name

that is above every name,

Filipi 2:20

2:20 For there is no one here like him who will readily demonstrate his deep concern for you. ⁴² 

Filipi 2:26

2:26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill.

Filipi 3:6

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.

Filipi 3:8

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! ⁴³  – that I may gain Christ,

Filipi 4:8

4:8 Finally, brothers and sisters, ⁴⁴  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.

Filipi 1:7

1:7 For ⁴⁵  it is right for me to think this about all of you, because I have you in my heart, ⁴⁶  since both in my imprisonment ⁴⁷  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁴⁸  together with me.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁴⁹  any affection or mercy, ⁵⁰ 

Filipi 3:3

3:3 For we are the circumcision, ⁵¹  the ones who worship by the Spirit of God, ⁵²  exult in Christ Jesus, and do not rely on human credentials ⁵³ 

Filipi 3:10

3:10 My aim is to know him, ⁵⁴  to experience the power of his resurrection, to share in his sufferings, ⁵⁵  and to be like him in his death,

[2:4]  ¹ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ² 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]  ³ 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.

[1:13]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁷ tn Grk “my bonds [are].”

[1:29]  ⁸ 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.

[2:3]  ⁹ 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.”

[4:17]  ¹⁰ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[3:15]  ¹¹ 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]  ¹² 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.

[1:17]  ¹³ tn Grk “thinking to cause trouble to my bonds.”

[4:3]  ¹⁴ 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]  ¹⁵ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[2:7]  ¹⁶ tn See the note on the word “slaves” in 1:1.

[2:7]  ¹⁷ 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]  ¹⁸ 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.

[3:4]  ¹⁹ tn Grk “though I have reason for confidence even in the flesh.”

[3:4]  ²⁰ tn Grk “flesh.”

[2:27]  ²¹ tn Grk “For he became ill to the point of death.”

[3:9]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “based on faith.”

[2:12]  ²⁶ 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.

[1:20]  ²⁷ tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”

[1:20]  ²⁸ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ²⁹ tn Grk “whether by life or by death.”

[3:1]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:12]  ³¹ 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.

[2:5]  ³² 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.”

[3:14]  ³³ tn Grk “according to the goal.”

[3:14]  ³⁴ tn Grk “prize, namely, the heavenly calling of God.”

[1:27]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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).

[1:14]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ³⁹ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁴⁰ tn Grk “even more so.”

[1:14]  ⁴¹ 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.

[2:20]  ⁴² tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

[3:8]  ⁴³ 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.

[4:8]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:7]  ⁴⁵ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ⁴⁶ tn Or possibly “because you have me in your heart.”

[1:7]  ⁴⁷ 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]  ⁴⁸ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[2:1]  ⁴⁹ 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]  ⁵⁰ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:3]  ⁵¹ 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]  ⁵² 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 0278^vid 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]  ⁵³ tn Grk “have no confidence in the flesh.”

[3:10]  ⁵⁴ 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]  ⁵⁵ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”