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 1:13

1:13 The ¹  whole imperial guard ²  and everyone else knows ³  that I am in prison ⁴  for the sake of Christ,

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 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 1:6

1:6 For I am sure of this very thing, ⁵  that the one ⁶  who began a good work in ⁷  you will perfect it ⁸  until the day of Christ Jesus.

Filipi 1:14

1:14 and most of the brothers and sisters, ⁹  having confidence in the Lord ¹⁰  because of my imprisonment, now more than ever ¹¹  dare to speak the word ¹²  fearlessly.

Filipi 2:8

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

Filipi 2:27

2:27 In fact he became so ill that he nearly died. ¹³  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 1:5

1:5 because of your participation ¹⁴  in the gospel from the first day until now. ¹⁵ 

Filipi 1:26

1:26 so that what you can be proud of may increase ¹⁶  because of me in Christ Jesus, when I come back to you. ¹⁷ 

Filipi 2:9

2:9 As a result God exalted him

and gave him the name

that is above every name,

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 ¹⁸ 

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 2:28

2:28 Therefore I am all the more eager to send him, ¹⁹  so that when you see him again you can rejoice ²⁰  and I can be free from anxiety.

Filipi 3:12-13

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. ²¹  3:13 Brothers and sisters, ²²  I do not consider myself to have attained this. Instead I am single-minded: ²³  Forgetting the things that are behind and reaching out for the things that are ahead,

Filipi 3:21

3:21 who will transform these humble bodies of ours ²⁴  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ²⁵  in Christ Jesus.

Filipi 1:20

1:20 My confident hope ²⁶  is that I will in no way be ashamed ²⁷  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ²⁸ 

Filipi 1:27

1:27 Only conduct yourselves ²⁹  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 ³⁰  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ³¹ 

[1:13]  ¹ 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]  ² 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]  ³ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁴ tn Grk “my bonds [are].”

[1:6]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “among.”

[1:6]  ⁸ 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.

[1:14]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ¹⁰ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ¹¹ tn Grk “even more so.”

[1:14]  ¹² 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.

[2:27]  ¹³ tn Grk “For he became ill to the point of death.”

[1:5]  ¹⁴ sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).

[1:5]  ¹⁵ tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.

[1:26]  ¹⁶ 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]  ¹⁷ tn Grk “through my coming again to you.”

[2:15]  ¹⁸ tn Or “as stars in the universe.”

[2:28]  ¹⁹ 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]  ²⁰ tn Or “when you see him you can rejoice again.”

[3:12]  ²¹ 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]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:13]  ²³ tn Grk “But this one thing (I do).”

[3:21]  ²⁴ tn Grk “transform the body of our humility.”

[4:7]  ²⁵ 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.

[1:20]  ²⁶ 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]  ²⁷ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ²⁸ tn Grk “whether by life or by death.”

[1:27]  ²⁹ 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]  ³⁰ 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]  ³¹ 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).