Filipi 2:5

2:5 You should have the same attitude toward one another that Christ Jesus had, ¹ 

Filipi 1:24

1:24 but it is more vital for your sake that I remain ²  in the body. ³ 

Filipi 4:4

4:4 Rejoice in the Lord always. Again I say, rejoice!

Filipi 1:4

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

Filipi 4:2

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

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 2:25

2:25 But for now ⁴  I have considered it necessary to send Epaphroditus to you. For he is my brother, ⁵  coworker and fellow soldier, and your messenger ⁶  and minister ⁷  to me in my need. ⁸ 

Filipi 1:30

1:30 since you are encountering ⁹  the same conflict that you saw me face and now hear that I am facing. ¹⁰ 

Filipi 1:7

1:7 For ¹¹  it is right for me to think this about all of you, because I have you in my heart, ¹²  since both in my imprisonment ¹³  and in the defense and confirmation of the gospel all of you became partners in God’s grace ¹⁴  together with me.

Filipi 4:12

4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ¹⁵  whether I go satisfied or hungry, have plenty or nothing.

Filipi 1:9

1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight

Filipi 4:21

Final Greetings

4:21 Give greetings to all the saints in Christ Jesus. The brothers ¹⁶  with me here send greetings.

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, ¹⁷  help them. They have struggled together in the gospel ministry ¹⁸  along with me and Clement and my other coworkers, whose names are in the book of life.

Filipi 1:26

1:26 so that what you can be proud of may increase ¹⁹  because of me in Christ Jesus, when I come back to you. ²⁰ 

Filipi 4:19

4:19 And my God will supply your every need according to his glorious riches ²¹  in Christ Jesus.

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, ²²  any affection or mercy, ²³ 

Filipi 4:14

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

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 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 1:1

Salutation

1:1 From Paul ²⁶  and Timothy, slaves ²⁷  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ²⁸  with the overseers ²⁹  and deacons.

Filipi 1:14

1:14 and most of the brothers and sisters, ³⁰  having confidence in the Lord ³¹  because of my imprisonment, now more than ever ³²  dare to speak the word ³³  fearlessly.

Filipi 1:20

1:20 My confident hope ³⁴  is that I will in no way be ashamed ³⁵  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ³⁶ 

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 1:25

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 ³⁷  and joy in the faith, ³⁸ 

Filipi 1:5

1:5 because of your participation ³⁹  in the gospel from the first day until now. ⁴⁰ 

Filipi 2:24

2:24 though I am confident in the Lord that I too will be coming to see you ⁴¹  soon.

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 ⁴²  – a righteousness from God that is in fact ⁴³  based on Christ’s ⁴⁴  faithfulness. ⁴⁵ 

Filipi 1:6

1:6 For I am sure of this very thing, ⁴⁶  that the one ⁴⁷  who began a good work in ⁴⁸  you will perfect it ⁴⁹  until the day of Christ Jesus.

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 1:22

1:22 Now if I am to go on living in the body, ⁵⁰  this will mean productive work ⁵¹  for me, yet I don’t know which I prefer: ⁵² 

Filipi 2:29

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

Filipi 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁵³  in Christ Jesus.

Filipi 3:14

3:14 with this goal in mind, ⁵⁴  I strive toward the prize of the upward call of God ⁵⁵  in Christ Jesus.

Filipi 1:13

1:13 The ⁵⁶  whole imperial guard ⁵⁷  and everyone else knows ⁵⁸  that I am in prison ⁵⁹  for the sake of Christ,

Filipi 2:6-7

2:6 ⁶⁰ who though he existed in the form of God ⁶¹ 

did not regard equality with God

as something to be grasped,

2:7 but emptied himself

by taking on the form of a slave, ⁶² 

by looking like other men, ⁶³ 

and by sharing in human nature. ⁶⁴ 

Filipi 4:13

4:13 I am able to do all things ⁶⁵  through the one ⁶⁶  who strengthens me.

Filipi 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁶⁷  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁶⁸  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.) ⁶⁹ 

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁷⁰  by having the same love, being united in spirit, ⁷¹  and having one purpose.

Filipi 3:3

3:3 For we are the circumcision, ⁷²  the ones who worship by the Spirit of God, ⁷³  exult in Christ Jesus, and do not rely on human credentials ⁷⁴ 

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 2:15

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 ⁷⁵ 

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.

Filipi 3:20

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

Filipi 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ⁷⁶  If you think otherwise, God will reveal to you the error of your ways. ⁷⁷ 

Filipi 1:28

1:28 and by not being intimidated in any way by your opponents. This is ⁷⁸  a sign of their ⁷⁹  destruction, but of your salvation – a sign which ⁸⁰  is from God.

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 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 1:8

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

Filipi 3:5

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. ⁸¹ 

Filipi 1:27

1:27 Only conduct yourselves ⁸²  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 ⁸³  you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, ⁸⁴ 

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. ⁸⁵ 

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. ⁸⁶ 

Filipi 3:11

3:11 and so, somehow, ⁸⁷  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 2:17

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 3:4

3:4 – though mine too are significant. ⁸⁸  If someone thinks he has good reasons to put confidence in human credentials, ⁸⁹  I have more:

Filipi 1:2

1:2 Grace and peace to you ⁹⁰  from God our Father and the Lord Jesus Christ!

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, ⁹¹  and I will continue to rejoice,

Filipi 2:16

2:16 by holding on to ⁹²  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 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ⁹³ 

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 4:8

4:8 Finally, brothers and sisters, ⁹⁴  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.

[2:5]  ¹ tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”

[1:24]  ² tn Grk “But to remain in the flesh is more necessary for you.”

[1:24]  ³ tn Grk “the flesh.”

[2:25]  ⁴ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

[2:25]  ⁵ tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

[2:25]  sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”

[2:25]  ⁶ tn Grk “apostle.”

[2:25]  ⁷ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

[2:25]  ⁸ tn Grk “servant of my need.”

[1:30]  ⁹ tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.

[1:30]  ¹⁰ tn Grk “that you saw in me and now hear [to be] in me.”

[1:7]  ¹¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ¹² tn Or possibly “because you have me in your heart.”

[1:7]  ¹³ 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]  ¹⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[4:12]  ¹⁵ tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.

[4:21]  ¹⁶ 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.

[4:3]  ¹⁷ 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]  ¹⁸ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[1:26]  ¹⁹ 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]  ²⁰ tn Grk “through my coming again to you.”

[4:19]  ²¹ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[2:1]  ²² 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]  ²³ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[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.”

[1:1]  ²⁶ 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]  ²⁷ 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]  ²⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁹ 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.

[1:14]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ³¹ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ³² tn Grk “even more so.”

[1:14]  ³³ 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.

[1:20]  ³⁴ 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]  ³⁵ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ³⁶ tn Grk “whether by life or by death.”

[1:25]  ³⁷ tn Grk “for your progress.”

[1:25]  ³⁸ 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.

[1:5]  ³⁹ 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]  ⁴⁰ 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.

[2:24]  ⁴¹ tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.

[3:9]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Or “based on faith.”

[1:6]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Or “among.”

[1:6]  ⁴⁹ 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.

[1:22]  ⁵⁰ tn Grk “flesh.”

[1:22]  ⁵¹ 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]  ⁵² 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.

[4:7]  ⁵³ 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.

[3:14]  ⁵⁴ tn Grk “according to the goal.”

[3:14]  ⁵⁵ tn Grk “prize, namely, the heavenly calling of God.”

[1:13]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁵⁹ tn Grk “my bonds [are].”

[2:6]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn See the note on the word “slaves” in 1:1.

[2:7]  ⁶³ 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]  ⁶⁴ 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.

[4:13]  ⁶⁵ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁶⁶ 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.

[4:1]  ⁶⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:1]  ⁶⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:10]  ⁶⁹ tn Grk “for you were even concerned, but you lacked opportunity.”

[2:2]  ⁷⁰ 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]  ⁷¹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[3:3]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Grk “have no confidence in the flesh.”

[2:15]  ⁷⁵ tn Or “as stars in the universe.”

[3:15]  ⁷⁶ 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]  ⁷⁷ 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.

[1:28]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[3:5]  ⁸¹ 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.

[1:27]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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).

[1:17]  ⁸⁵ tn Grk “thinking to cause trouble to my bonds.”

[2:30]  ⁸⁶ tn Grk “make up for your lack of service to me.”

[3:11]  ⁸⁷ tn On εἰ πῶς (ei pws) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.

[3:4]  ⁸⁸ tn Grk “though I have reason for confidence even in the flesh.”

[3:4]  ⁸⁹ tn Grk “flesh.”

[1:2]  ⁹⁰ tn Grk “Grace to you and peace.”

[1:18]  ⁹¹ 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…”

[2:16]  ⁹² tn Or “holding out, holding forth.”

[3:19]  ⁹³ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[4:8]  ⁹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.