Filipi 4:23

4:23 The grace of the Lord Jesus Christ be with your spirit. ¹ 

Filipi 2:24

2:24 though I am confident in the Lord that I too will be coming to see you ²  soon.

Filipi 4:4-5

4:4 Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your gentleness. ³  The Lord is near!

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Filipi 1:2

1:2 Grace and peace to you ⁴  from God our Father and the Lord Jesus Christ!

Filipi 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 3:20

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

Filipi 2:29

2:29 So welcome him in the Lord with great joy, and honor people like him,

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁵  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filipi 1:14

1:14 and most of the brothers and sisters, ⁶  having confidence in the Lord ⁷  because of my imprisonment, now more than ever ⁸  dare to speak the word ⁹  fearlessly.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ¹⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

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.) ¹¹ 

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 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! ¹²  – that I may gain Christ,

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. ¹³ 

Filipi 1:11

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

Filipi 1:6

1:6 For I am sure of this very thing, ¹⁴  that the one ¹⁵  who began a good work in ¹⁶  you will perfect it ¹⁷  until the day of Christ Jesus.

Filipi 2:9

2:9 As a result God exalted him

and gave him the name

that is above every name,

Filipi 1:29

1:29 For it has been granted to you ¹⁸  not only to believe in Christ but also to suffer for him,

Filipi 2:6-8

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!

Filipi 3:10

3:10 My aim is to know him, ²⁴  to experience the power of his resurrection, to share in his sufferings, ²⁵  and to be like him in his death,

Filipi 2:27

2:27 In fact he became so ill that he nearly died. ²⁶  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 ²⁷  – a righteousness from God that is in fact ²⁸  based on Christ’s ²⁹  faithfulness. ³⁰ 

Filipi 3:21

3:21 who will transform these humble bodies of ours ³¹  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 1:3

Prayer for the Church

1:3 I thank my God every time I remember you. ³² 

Filipi 4:13

4:13 I am able to do all things ³³  through the one ³⁴  who strengthens me.

Filipi 4:19

4:19 And my God will supply your every need according to his glorious riches ³⁵  in Christ Jesus.

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 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 1:22

1:22 Now if I am to go on living in the body, ³⁶  this will mean productive work ³⁷  for me, yet I don’t know which I prefer: ³⁸ 

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 ³⁹  and joy in the faith, ⁴⁰ 

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, ⁴¹  any affection or mercy, ⁴² 

Filipi 1:20

1:20 My confident hope ⁴³  is that I will in no way be ashamed ⁴⁴  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ⁴⁵ 

[4:23]  ¹ 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.

[2:24]  ² tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.

[4:5]  ³ 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.

[1:2]  ⁴ tn Grk “Grace to you and peace.”

[4:1]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁷ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁸ tn Grk “even more so.”

[1:14]  ⁹ 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.

[3:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:10]  ¹¹ tn Grk “for you were even concerned, but you lacked opportunity.”

[3:8]  ¹² 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.

[3:19]  ¹³ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[1:6]  ¹⁴ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ¹⁵ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ¹⁶ tn Or “among.”

[1:6]  ¹⁷ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[1:29]  ¹⁸ 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.

[2:6]  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.

[3:10]  ²⁴ 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]  ²⁵ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”

[2:27]  ²⁶ tn Grk “For he became ill to the point of death.”

[3:9]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “based on faith.”

[3:21]  ³¹ tn Grk “transform the body of our humility.”

[1:3]  ³² tn This could also be translated “for your every remembrance of me.” See discussion below.

[4:13]  ³³ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ³⁴ 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.

[4:19]  ³⁵ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[1:22]  ³⁶ tn Grk “flesh.”

[1:22]  ³⁷ 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]  ³⁸ 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.

[1:25]  ³⁹ tn Grk “for your progress.”

[1:25]  ⁴⁰ 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.

[2:1]  ⁴¹ 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]  ⁴² tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:20]  ⁴³ 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]  ⁴⁴ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ⁴⁵ tn Grk “whether by life or by death.”