Filipi 4:5

4:5 Let everyone see your gentleness. ¹  The Lord is near!

Filipi 2:21

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

Filipi 4:22

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

Filipi 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ²  If you think otherwise, God will reveal to you the error of your ways. ³ 

Filipi 4:8

4:8 Finally, brothers and sisters, ⁴  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 1:4

1:4 I always pray with joy in my every prayer for all of you

Filipi 1:13

1:13 The ⁵  whole imperial guard ⁶  and everyone else knows ⁷  that I am in prison ⁸  for the sake of Christ,

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 4:23

4:23 The grace of the Lord Jesus Christ be with your spirit. ⁹ 

Filipi 1:1

Salutation

1:1 From Paul ¹⁰  and Timothy, slaves ¹¹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹²  with the overseers ¹³  and deacons.

Filipi 2:26

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

Filipi 3:7-8

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! ¹⁴  – that I may gain Christ,

Filipi 1:7

1:7 For ¹⁵  it is right for me to think this about all of you, because I have you in my heart, ¹⁶  since both in my imprisonment ¹⁷  and in the defense and confirmation of the gospel all of you became partners in God’s grace ¹⁸  together with me.

Filipi 2:7

2:7 but emptied himself

by taking on the form of a slave, ¹⁹ 

by looking like other men, ²⁰ 

and by sharing in human nature. ²¹ 

Filipi 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 3:17

3:17 Be imitators of me, ²²  brothers and sisters, ²³  and watch carefully those who are living this way, just as you have us as an example.

Filipi 4:21

Final Greetings

4:21 Give greetings to all the saints in Christ Jesus. The brothers ²⁴  with me here send greetings.

Filipi 2:14

2:14 Do everything without grumbling or arguing,

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 2:29

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

Filipi 4:13

4:13 I am able to do all things ²⁸  through the one ²⁹  who strengthens me.

Filipi 1:19

1:19 for I know that this will turn out for my deliverance ³⁰  through your prayers and the help of the Spirit of Jesus Christ.

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 ³¹  and joy in the faith, ³² 

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 2:17

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.

Filipi 3:10

3:10 My aim is to know him, ³³  to experience the power of his resurrection, to share in his sufferings, ³⁴  and to be like him in his death,

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 1:8

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

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 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 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, ³⁷  and I will continue to rejoice,

Filipi 2:2

2:2 complete my joy and be of the same mind, ³⁸  by having the same love, being united in spirit, ³⁹  and having one purpose.

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 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 ⁴⁰ 

[4:5]  ¹ 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.

[3:15]  ² 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]  ³ 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.

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

[1:13]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁸ tn Grk “my bonds [are].”

[4:23]  ⁹ 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.

[1:1]  ¹⁰ 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]  ¹¹ 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]  ¹² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹³ 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.

[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.

[1:7]  ¹⁵ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹⁶ tn Or possibly “because you have me in your heart.”

[1:7]  ¹⁷ 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]  ¹⁸ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[2:7]  ¹⁹ tn See the note on the word “slaves” in 1:1.

[2:7]  ²⁰ 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]  ²¹ 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.

[3:17]  ²² tn Or “become fellow imitators with me [of Christ].”

[3:17]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:21]  ²⁴ 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.

[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.

[4:13]  ²⁸ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ²⁹ 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.

[1:19]  ³⁰ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:19]  sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).

[1:25]  ³¹ tn Grk “for your progress.”

[1:25]  ³² 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.

[3:10]  ³³ 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]  ³⁴ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”

[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.

[1:18]  ³⁷ 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…”

[2:2]  ³⁸ 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]  ³⁹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:15]  ⁴⁰ tn Or “as stars in the universe.”