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, ¹  any affection or mercy, ² 

Filipi 2:5

2:5 You should have the same attitude toward one another that Christ Jesus had, ³ 

Filipi 1:30

1:30 since you are encountering ⁴  the same conflict that you saw me face and now hear that I am facing. ⁵ 

Filipi 1:15

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

Filipi 4:5

4:5 Let everyone see your gentleness. ⁶  The Lord is near!

Filipi 1:21

1:21 For to me, living is Christ and dying is gain.

Filipi 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ⁷ 

Filipi 4:11

4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance.

Filipi 2:13

2:13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God.

Filipi 2:6

2:6 ⁸ who though he existed in the form of God ⁹ 

did not regard equality with God

as something to be grasped,

Filipi 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 2:20

2:20 For there is no one here like him who will readily demonstrate his deep concern for you. ¹⁰ 

Filipi 4:21

Final Greetings

4:21 Give greetings to all the saints in Christ Jesus. The brothers ¹¹  with me here send greetings.

Filipi 3:20

3:20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ,

Filipi 3:4

3:4 – though mine too are significant. ¹²  If someone thinks he has good reasons to put confidence in human credentials, ¹³  I have more:

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! ¹⁴  – that I may gain Christ,

Filipi 4:16

4:16 For even in Thessalonica ¹⁵  on more than one occasion ¹⁶  you sent something for my need.

Filipi 4:23

4:23 The grace of the Lord Jesus Christ be with your spirit. ¹⁷ 

Filipi 1:23

1:23 I feel torn between the two, ¹⁸  because I have a desire to depart and be with Christ, which is better by far,

Filipi 1:7

1:7 For ¹⁹  it is right for me to think this about all of you, because I have you in my heart, ²⁰  since both in my imprisonment ²¹  and in the defense and confirmation of the gospel all of you became partners in God’s grace ²²  together with me.

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 4:8

4:8 Finally, brothers and sisters, ²³  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 2:26

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

Filipi 4:10

Appreciation for Support

4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) ²⁴ 

Filipi 1:28

1:28 and by not being intimidated in any way by your opponents. This is ²⁵  a sign of their ²⁶  destruction, but of your salvation – a sign which ²⁷  is from God.

Filipi 1:11

1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Filipi 1:8

1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.

Filipi 1:22

1:22 Now if I am to go on living in the body, ²⁸  this will mean productive work ²⁹  for me, yet I don’t know which I prefer: ³⁰ 

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 2:7

2:7 but emptied himself

by taking on the form of a slave, ³¹ 

by looking like other men, ³² 

and by sharing in human nature. ³³ 

Filipi 2:15

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 ³⁴ 

Filipi 4:3

4:3 Yes, I say also to you, true companion, ³⁵  help them. They have struggled together in the gospel ministry ³⁶  along with me and Clement and my other coworkers, whose names are in the book of life.

Filipi 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ³⁷  If you think otherwise, God will reveal to you the error of your ways. ³⁸ 

Filipi 4:9

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.

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 4:18

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.

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 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 ³⁹  – a righteousness from God that is in fact ⁴⁰  based on Christ’s ⁴¹  faithfulness. ⁴² 

Filipi 1:27

1:27 Only conduct yourselves ⁴³  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 ⁴⁴  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ⁴⁵ 

Filipi 3:14

3:14 with this goal in mind, ⁴⁶  I strive toward the prize of the upward call of God ⁴⁷  in Christ Jesus.

Filipi 3:3

3:3 For we are the circumcision, ⁴⁸  the ones who worship by the Spirit of God, ⁴⁹  exult in Christ Jesus, and do not rely on human credentials ⁵⁰ 

Filipi 2:28

2:28 Therefore I am all the more eager to send him, ⁵¹  so that when you see him again you can rejoice ⁵²  and I can be free from anxiety.

Filipi 3:7

3:7 But these assets I have come to regard as liabilities because of Christ.

Filipi 4:20

4:20 May glory be given to God our Father forever and ever. Amen.

Filipi 1:2

1:2 Grace and peace to you ⁵³  from God our Father and the Lord Jesus Christ!

Filipi 2:10

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

Filipi 1:1

Salutation

1:1 From Paul ⁵⁴  and Timothy, slaves ⁵⁵  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁵⁶  with the overseers ⁵⁷  and deacons.

Filipi 4:12

4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ⁵⁸  whether I go satisfied or hungry, have plenty or nothing.

Filipi 3:13

3:13 Brothers and sisters, ⁵⁹  I do not consider myself to have attained this. Instead I am single-minded: ⁶⁰  Forgetting the things that are behind and reaching out for the things that are ahead,

Filipi 2:27

2:27 In fact he became so ill that he nearly died. ⁶¹  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 3:12

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. ⁶² 

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, ⁶³ 

Filipi 1:16

1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

Filipi 2:8

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

Filipi 1:24

1:24 but it is more vital for your sake that I remain ⁶⁴  in the body. ⁶⁵ 

Filipi 2:14

2:14 Do everything without grumbling or arguing,

Filipi 2:21

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

Filipi 4:13-14

4:13 I am able to do all things ⁶⁶  through the one ⁶⁷  who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.

Filipi 4:22

4:22 All the saints greet you, especially those who belong to Caesar’s household.

Filipi 1:18

1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, ⁶⁸  and I will continue to rejoice,

Filipi 2:16

2:16 by holding on to ⁶⁹  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.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁷⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 3:5

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. ⁷¹ 

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 1:26

1:26 so that what you can be proud of may increase ⁷²  because of me in Christ Jesus, when I come back to you. ⁷³ 

Filipi 2:9

2:9 As a result God exalted him

and gave him the name

that is above every name,

Filipi 4:17

4:17 I do not say this because I am seeking a gift. ⁷⁴  Rather, I seek the credit that abounds to your account.

Filipi 1:20

1:20 My confident hope ⁷⁵  is that I will in no way be ashamed ⁷⁶  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ⁷⁷ 

Filipi 1:14

1:14 and most of the brothers and sisters, ⁷⁸  having confidence in the Lord ⁷⁹  because of my imprisonment, now more than ever ⁸⁰  dare to speak the word ⁸¹  fearlessly.

Filipi 1:25

1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ⁸²  and joy in the faith, ⁸³ 

Filipi 2:3

2:3 Instead of being motivated by selfish ambition ⁸⁴  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Filipi 2:19

Models for Ministry

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.

Filipi 2:25

2:25 But for now ⁸⁵  I have considered it necessary to send Epaphroditus to you. For he is my brother, ⁸⁶  coworker and fellow soldier, and your messenger ⁸⁷  and minister ⁸⁸  to me in my need. ⁸⁹ 

Filipi 3:10

3:10 My aim is to know him, ⁹⁰  to experience the power of his resurrection, to share in his sufferings, ⁹¹  and to be like him in his death,

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

[2:5]  ³ 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.”

[1:30]  ⁴ 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]  ⁵ tn Grk “that you saw in me and now hear [to be] in me.”

[4:5]  ⁶ 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.

[3:19]  ⁷ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[2:6]  ⁸ 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]  ⁹ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:20]  ¹⁰ tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

[4:21]  ¹¹ tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.

[3:4]  ¹² tn Grk “though I have reason for confidence even in the flesh.”

[3:4]  ¹³ tn Grk “flesh.”

[3:8]  ¹⁴ 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.

[4:16]  ¹⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[4:16]  ¹⁶ tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[4:23]  ¹⁷ tc Most witnesses, including several important ones (Ì⁴⁶ א A D Ψ 33 Ï lat sy bo), have ἀμήν (amhn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 1739* 1881 sa) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.

[1:23]  ¹⁸ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:7]  ¹⁹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ²⁰ tn Or possibly “because you have me in your heart.”

[1:7]  ²¹ 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]  ²² tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[4:8]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:10]  ²⁴ tn Grk “for you were even concerned, but you lacked opportunity.”

[1:28]  ²⁵ 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]  ²⁶ tn Grk “to them.”

[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]  ²⁷ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[1:22]  ²⁸ tn Grk “flesh.”

[1:22]  ²⁹ tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ³⁰ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[1:22]  sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.

[2:7]  ³¹ tn See the note on the word “slaves” in 1:1.

[2:7]  ³² 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]  ³³ 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.

[2:15]  ³⁴ tn Or “as stars in the universe.”

[4:3]  ³⁵ 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]  ³⁶ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[3:15]  ³⁷ 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]  ³⁸ 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.

[3:9]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or “based on faith.”

[1:27]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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).

[3:14]  ⁴⁶ tn Grk “according to the goal.”

[3:14]  ⁴⁷ tn Grk “prize, namely, the heavenly calling of God.”

[3:3]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Grk “have no confidence in the flesh.”

[2:28]  ⁵¹ 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]  ⁵² tn Or “when you see him you can rejoice again.”

[1:2]  ⁵³ tn Grk “Grace to you and peace.”

[1:1]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁵⁷ 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.

[4:12]  ⁵⁸ tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.

[3:13]  ⁵⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:13]  ⁶⁰ tn Grk “But this one thing (I do).”

[2:27]  ⁶¹ tn Grk “For he became ill to the point of death.”

[3:12]  ⁶² 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.

[2:12]  ⁶³ 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.

[1:24]  ⁶⁴ tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ⁶⁵ tn Grk “the flesh.”

[4:13]  ⁶⁶ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁶⁷ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.

[1:18]  ⁶⁸ tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”

[2:16]  ⁶⁹ tn Or “holding out, holding forth.”

[3:1]  ⁷⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:5]  ⁷¹ 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.

[1:26]  ⁷² tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchma jJumwn) in Phil 1:26 as “what you can be proud of.”

[1:26]  ⁷³ tn Grk “through my coming again to you.”

[4:17]  ⁷⁴ 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.

[1:20]  ⁷⁵ 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]  ⁷⁶ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ⁷⁷ tn Grk “whether by life or by death.”

[1:14]  ⁷⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁷⁹ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁸⁰ tn Grk “even more so.”

[1:14]  ⁸¹ 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.

[1:25]  ⁸² tn Grk “for your progress.”

[1:25]  ⁸³ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

[2:3]  ⁸⁴ 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.”

[2:25]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Grk “apostle.”

[2:25]  ⁸⁸ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

[2:25]  ⁸⁹ tn Grk “servant of my need.”

[3:10]  ⁹⁰ 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]  ⁹¹ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”