Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

1 Samuel 8:19

8:19 But the people refused to heed Samuel’s warning. ¹  Instead they said, “No! There will be a king over us!

1 Samuel 15:19-20

15:19 Why haven’t you obeyed ²  the Lord? Instead you have greedily rushed upon the plunder! You have done what is wrong in the Lord’s estimation.” ³ 

15:20 Then Saul said to Samuel, “But I have obeyed ⁴  the Lord! I went on the campaign ⁵  the Lord sent me on. I brought back King Agag of the Amalekites after exterminating the Amalekites.

Amsal 5:13

5:13 For ⁶  I did not obey my teachers ⁷ 

and I did not heed ⁸  my instructors. ⁹ 

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, ¹⁰ 

Filipi 2:29

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

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, ¹¹  any affection or mercy, ¹² 

Filipi 1:12-13

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ¹³  that my situation has actually turned out to advance the gospel: ¹⁴  1:13 The ¹⁵  whole imperial guard ¹⁶  and everyone else knows ¹⁷  that I am in prison ¹⁸  for the sake of Christ,

Filipi 1:2

1:2 Grace and peace to you ¹⁹  from God our Father and the Lord Jesus Christ!

Filipi 3:14

3:14 with this goal in mind, ²⁰  I strive toward the prize of the upward call of God ²¹  in Christ Jesus.

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ²²  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Titus 1:1

Salutation

1:1 From Paul, ²³  a slave ²⁴  of God and apostle of Jesus Christ, to further the faith ²⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[8:19]  ¹ tn Heb “and the people refused to listen to the voice of Samuel.”

[15:19]  ² tn Heb “listened to the voice of the Lord.”

[15:19]  ³ tn Heb “you have done what is evil in the eyes of the Lord.”

[15:20]  ⁴ tn Heb “listened to the voice of the Lord.”

[15:20]  ⁵ tn Heb “journey.”

[5:13]  ⁶ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ⁷ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ⁸ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ⁹ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[2:12]  ¹⁰ 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.

[2:1]  ¹¹ 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]  ¹² tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:12]  ¹³ 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]  ¹⁴ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:13]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ¹⁸ tn Grk “my bonds [are].”

[1:2]  ¹⁹ tn Grk “Grace to you and peace.”

[3:14]  ²⁰ tn Grk “according to the goal.”

[3:14]  ²¹ tn Grk “prize, namely, the heavenly calling of God.”

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

[1:1]  ²³ 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]  ²⁴ tn Traditionally, “servant” or “bondservant.” 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]  ²⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”