Filipi 2:26

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

Filipi 2:30

2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. ¹ 

Filipi 2:9

2:9 As a result God exalted him

and gave him the name

that is above every name,

Filipi 1:5

1:5 because of your participation ²  in the gospel from the first day until now. ³ 

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 2:28

2:28 Therefore I am all the more eager to send him, ⁴  so that when you see him again you can rejoice ⁵  and I can be free from anxiety.

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. ⁶ 

Filipi 1:26

1:26 so that what you can be proud of may increase ⁷  because of me in Christ Jesus, when I come back to you. ⁸ 

Filipi 1:29

1:29 For it has been granted to you ⁹  not only to believe in Christ but also to suffer for him,

Filipi 1:7

1:7 For ¹⁰  it is right for me to think this about all of you, because I have you in my heart, ¹¹  since both in my imprisonment ¹²  and in the defense and confirmation of the gospel all of you became partners in God’s grace ¹³  together with me.

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.) ¹⁴ 

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 ¹⁵  and joy in the faith, ¹⁶ 

Filipi 2:29

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

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 4:1

Christian Practices

4:1 So then, my brothers and sisters, ¹⁷  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filipi 2:21

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

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, ¹⁸ 

Filipi 1:14

1:14 and most of the brothers and sisters, ¹⁹  having confidence in the Lord ²⁰  because of my imprisonment, now more than ever ²¹  dare to speak the word ²²  fearlessly.

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 1:19

1:19 for I know that this will turn out for my deliverance ²³  through your prayers and the help of the Spirit of Jesus Christ.

Filipi 1:13

1:13 The ²⁴  whole imperial guard ²⁵  and everyone else knows ²⁶  that I am in prison ²⁷  for the sake of Christ,

Filipi 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ²⁸  If you think otherwise, God will reveal to you the error of your ways. ²⁹ 

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, ³⁰  and I will continue to rejoice,

Filipi 1:23

1:23 I feel torn between the two, ³¹  because I have a desire to depart and be with Christ, which is better by far,

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! ³²  – that I may gain Christ,

Filipi 2:23

2:23 So I hope to send him as soon as I know more about my situation,

Filipi 2:16

2:16 by holding on to ³³  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 4:14

4:14 Nevertheless, you did well to share with me in my trouble.

Filipi 4:17

4:17 I do not say this because I am seeking a gift. ³⁴  Rather, I seek the credit that abounds to your account.

Filipi 1:6

1:6 For I am sure of this very thing, ³⁵  that the one ³⁶  who began a good work in ³⁷  you will perfect it ³⁸  until the day of Christ Jesus.

Filipi 2:14

2:14 Do everything without grumbling or arguing,

Filipi 2:18

2:18 And in the same way you also should be glad and rejoice together with me.

Filipi 2:2

2:2 complete my joy and be of the same mind, ³⁹  by having the same love, being united in spirit, ⁴⁰  and having one purpose.

Filipi 4:13

4:13 I am able to do all things ⁴¹  through the one ⁴²  who strengthens 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, ⁴³  any affection or mercy, ⁴⁴ 

Filipi 1:8

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

Filipi 1:11

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

Filipi 3:14

3:14 with this goal in mind, ⁴⁵  I strive toward the prize of the upward call of God ⁴⁶  in Christ Jesus.

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 ⁴⁷  – a righteousness from God that is in fact ⁴⁸  based on Christ’s ⁴⁹  faithfulness. ⁵⁰ 

Filipi 1:15

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

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 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ⁵⁴ 

Filipi 1:27

1:27 Only conduct yourselves ⁵⁵  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 ⁵⁶  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ⁵⁷ 

Filipi 1:21

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

Filipi 4:5

4:5 Let everyone see your gentleness. ⁵⁸  The Lord is near!

Filipi 1:12

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ⁵⁹  that my situation has actually turned out to advance the gospel: ⁶⁰ 

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 3:17

3:17 Be imitators of me, ⁶¹  brothers and sisters, ⁶²  and watch carefully those who are living this way, just as you have us as an example.

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 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁶³  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Filipi 3:4-5

3:4 – though mine too are significant. ⁶⁴  If someone thinks he has good reasons to put confidence in human credentials, ⁶⁵  I have more: 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. ⁶⁶ 

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. ⁶⁷ 

Filipi 4:3

4:3 Yes, I say also to you, true companion, ⁶⁸  help them. They have struggled together in the gospel ministry ⁶⁹  along with me and Clement and my other coworkers, whose names are in the book of life.

Filipi 4:8

4:8 Finally, brothers and sisters, ⁷⁰  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 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 1:20

1:20 My confident hope ⁷¹  is that I will in no way be ashamed ⁷²  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ⁷³ 

[2:30]  ¹ tn Grk “make up for your lack of service to me.”

[1:5]  ² 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]  ³ 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.

[2:28]  ⁴ 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]  ⁵ tn Or “when you see him you can rejoice again.”

[1:17]  ⁶ tn Grk “thinking to cause trouble to my bonds.”

[1:26]  ⁷ 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]  ⁸ tn Grk “through my coming again to you.”

[1:29]  ⁹ 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.

[1:7]  ¹⁰ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹¹ tn Or possibly “because you have me in your heart.”

[1:7]  ¹² 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]  ¹³ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[4:10]  ¹⁴ tn Grk “for you were even concerned, but you lacked opportunity.”

[1:25]  ¹⁵ tn Grk “for your progress.”

[1:25]  ¹⁶ 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.

[4:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[2:12]  ¹⁸ 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.

[1:14]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ²⁰ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ²¹ tn Grk “even more so.”

[1:14]  ²² 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.

[1:19]  ²³ 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).

[1:13]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ²⁷ tn Grk “my bonds [are].”

[3:15]  ²⁸ 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]  ²⁹ 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.

[1:18]  ³⁰ 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…”

[1:23]  ³¹ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[3:8]  ³² 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.

[2:16]  ³³ tn Or “holding out, holding forth.”

[4:17]  ³⁴ 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.

[1:6]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Or “among.”

[1:6]  ³⁸ 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.

[2:2]  ³⁹ 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]  ⁴⁰ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[4:13]  ⁴¹ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁴² 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.

[2:1]  ⁴³ 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]  ⁴⁴ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[3:14]  ⁴⁵ tn Grk “according to the goal.”

[3:14]  ⁴⁶ tn Grk “prize, namely, the heavenly calling of God.”

[3:9]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Or “based on faith.”

[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.”

[3:19]  ⁵⁴ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[1:27]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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).

[4:5]  ⁵⁸ 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.

[1:12]  ⁵⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ⁶⁰ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[3:17]  ⁶¹ tn Or “become fellow imitators with me [of Christ].”

[3:17]  ⁶² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:1]  ⁶³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:4]  ⁶⁴ tn Grk “though I have reason for confidence even in the flesh.”

[3:4]  ⁶⁵ tn Grk “flesh.”

[3:5]  ⁶⁶ 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.

[3:12]  ⁶⁷ 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.

[4:3]  ⁶⁸ 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]  ⁶⁹ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[4:8]  ⁷⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:20]  ⁷¹ 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]  ⁷² tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ⁷³ tn Grk “whether by life or by death.”