Filipi 2:21

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

Filipi 2:24

2:24 though I am confident in the Lord that I too will be coming to see you ¹  soon.

Filipi 2:3-4

2:3 Instead of being motivated by selfish ambition ²  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 2:4 Each of you should be concerned ³  not only ⁴  about your own interests, but about the interests of others as well. ⁵ 

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 ⁶  – a righteousness from God that is in fact ⁷  based on Christ’s ⁸  faithfulness. ⁹ 

Filipi 2:7

2:7 but emptied himself

by taking on the form of a slave, ¹⁰ 

by looking like other men, ¹¹ 

and by sharing in human nature. ¹² 

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 3:13

3:13 Brothers and sisters, ¹³  I do not consider myself to have attained this. Instead I am single-minded: ¹⁴  Forgetting the things that are behind and reaching out for the things that are ahead,

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, ¹⁵ 

Filipi 3:4

3:4 – though mine too are significant. ¹⁶  If someone thinks he has good reasons to put confidence in human credentials, ¹⁷  I have more:

Filipi 3:11

3:11 and so, somehow, ¹⁸  to attain to the resurrection from the dead.

Filipi 2:8

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

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 3:3

3:3 For we are the circumcision, ¹⁹  the ones who worship by the Spirit of God, ²⁰  exult in Christ Jesus, and do not rely on human credentials ²¹ 

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. ²² 

Filipi 3:21

3:21 who will transform these humble bodies of ours ²³  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 4:5

4:5 Let everyone see your gentleness. ²⁴  The Lord is near!

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. ²⁵ 

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 2:6

2:6 ²⁶ who though he existed in the form of God ²⁷ 

did not regard equality with God

as something to be grasped,

Filipi 1:6

1:6 For I am sure of this very thing, ²⁸  that the one ²⁹  who began a good work in ³⁰  you will perfect it ³¹  until the day of Christ Jesus.

Filipi 1:28

1:28 and by not being intimidated in any way by your opponents. This is ³²  a sign of their ³³  destruction, but of your salvation – a sign which ³⁴  is from God.

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 2:22

2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel.

[2:24]  ¹ tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.

[2:3]  ² 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.”

[2:4]  ³ tn On the meaning “be concerned about” for σκοπέω (skopew), see L&N 27.36.

[2:4]  ⁴ tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the καί, motivated most likely by ascetic concerns.

[2:4]  ⁵ tc The bulk of the Western text (D*^,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns. Strong external attestation for its inclusion from excellent witnesses as well as the majority (Ì⁴⁶ א A B C D² 0278 33 1739 1881 Ï) also marks it as original.

[2:4]  tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (Jina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.

[3:9]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “based on faith.”

[2:7]  ¹⁰ tn See the note on the word “slaves” in 1:1.

[2:7]  ¹¹ 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]  ¹² 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.

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

[3:13]  ¹⁴ tn Grk “But this one thing (I do).”

[2:12]  ¹⁵ 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.

[3:4]  ¹⁶ tn Grk “though I have reason for confidence even in the flesh.”

[3:4]  ¹⁷ tn Grk “flesh.”

[3:11]  ¹⁸ tn On εἰ πῶς (ei pws) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.

[3:3]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “have no confidence in the flesh.”

[3:19]  ²² tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[3:21]  ²³ tn Grk “transform the body of our humility.”

[4:5]  ²⁴ 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.

[1:17]  ²⁵ tn Grk “thinking to cause trouble to my bonds.”

[2:6]  ²⁶ 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]  ²⁷ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[1:6]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “among.”

[1:6]  ³¹ 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.

[1:28]  ³² 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]  ³³ 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]  ³⁴ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.