¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tn Traditionally, “servants” or “bondservants.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
³sn The overseers (or “church leaders,” LN 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.
⁴tn Grk “Grace to you and peace.”
⁵tn This could also be translated “for your every remembrance of me.” See discussion below.
⁶sn 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).
⁷tn 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; G. D. Fee, Paul’s Letter to the Philippians; (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, Commentary on Philippians). 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.
⁸tn 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.
⁹tn 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.
¹⁰tn Or “among.”
¹¹tn 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.
¹²tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”
¹³tn Or possibly “because you have me in your heart.”
¹⁴tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), LN 37.115.
¹⁵tn The words “of God” are supplied from the context (v. 2).
¹⁶tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹⁷tn Grk “for the advance of the gospel.” The genitive eujaggelivou (euangeliou) is taken as objective.
¹⁸tn Grk “so that.” The w{ste (wste) 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).
¹⁹sn 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.
²⁰tn Grk “it has become known by the whole imperial guard and all the rest.”
²¹tn Grk “my bonds [are].”
²²tn Although “that” is found three times in vv. 13-14, the first and third instances represent a w{ste (wste) clause (and thus two parallel results), while the second (“that I am in prison...”) represents indirect discourse.
sn The results of this are that... and that. The results of the gospel’s advance are both external and internal: outsiders recognize why Paul is imprisoned (v. 13) and insiders are emboldened to spread the gospel fearlessly (v. 14).
²³tn Or “most of the brothers in the Lord, having confidence.”
²⁴tn Grk “even more so.”
²⁵tc A number of significant manuscripts add “of God” here. Although tou' qeou' (tou qeou) is amply supported in the Alexandrian and Western texts, 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 Byz et alii), but it explains well the rise of the other reading. As well, it explains the rise of kurivou (kuriou), the reading of F and G (for if these manuscripts had followed a Vorlage with tou' qeou' we should not have expected tou' kurivou). Thus, the Byzantine text and a few other witnesses here have the superior reading and must be accepted as the original. As a sidenote, this reading illustrates both how reasoned eclecticism is approached (internal evidence often overrides external evidence, especially in places where it is a clear indicator) and that reasoned eclectics do not necessarily vilify the Byzantine text. On the other side, majority text/TR advocates often speak of the Alexandrian and Western traditions as corrupt, produced by heretics; many also speak against brevior lectio (the canon of the shorter reading) as though all shorter readings were produced by heretics who intended to chop up the text. Variants such as this cause such a stance to backfire (for there are over 600 Byzantine shorter readings in the NT!).
²⁶tc Most manuscripts have tovn (ton) before Cristovn (Criston), in apparent assimilation to the wording of v. 15. However, the earliest and best witnesses lack the article (so ͹ B F G Y 0278 1739 et pauci). Although it is possible that the omission of the article is due to homoioteleuton, both the fact that v. 17 is not parallel to v. 15 in the witnesses to such an omission and the fact that the manuscripts that omit are from different texttypes strongly suggests otherwise. There is, nevertheless, little (if any) translational difference between the two.
²⁷tn Grk “thinking to cause trouble to my bonds.”
²⁸tn Or “But.” The conjunction ajllav (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...”
²⁹tn 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).
sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).
³⁰tn Grk “according to my eager expectation and hope.” The katav (kata) phrase is taken as governing the following o{ti (oti) clause (“that I will not be ashamed...”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed...”
³¹tn Or possibly, “be intimidated, be put to shame.”
³²tn Grk “flesh.”
³³tn Grk “fruit of work”; the genitive e[rgou (ergou) is taken as an attributed genitive in which the head noun, karpov" (karpos), functions attributively. Cf. Wallace, Exegetical Syntax, 89-91.
³⁴tn Grk “what I shall prefer.” The Greek verb aiJrevw (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. LN 30.86).
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.
³⁵tn Grk “I am hard-pressed between the two.” Cf. LN 30.18.
³⁶tn Grk “But to remain in the flesh is more necessary for you.”
³⁷tn Grk “the flesh.”
³⁸tn Grk “for your progress.”
³⁹sn 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.
⁴⁰tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.”
⁴¹tn Grk “through my coming again to you.”
⁴²tn Grk “live as citizens.” The verb politeuvesqe (politeuesqe) connotes the life of a freeman in a free Roman colony.
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).
⁴³tn “the things concerning you, [namely,] that.” The o{ti (oti) clause is appositional to taV periV uJmw'n (ta peri Jumwn) and therefore “the things concerning you” was not translated.
⁴⁴sn 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).
⁴⁵tn Grk “which is,” continuing the sentence begun in v. 27.
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.
⁴⁶tn Grk “to them.”
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 Wallace, Exegetical Syntax, 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).
⁴⁷tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.
⁴⁸tn 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, toV uJpeVr Cristou' (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.
⁴⁹tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.
¹tn Or “spiritual fellowship” if pneuvmato" (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if pneuvmato" is a genitive of source or production.
²tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
³tn Or “and feel the same way,” “and think the same thoughts.” The i{na (ina) clause is translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
⁴tn The Greek word here is suvmyucoi (sumyucoi, literally “fellow souled”).
⁵tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive fronh'te (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 that that: Don’t even think any thoughts motivated by selfish ambition.”
⁶tn On the meaning “be concerned about” for skopevw (skopew), see LN 27.36.
⁷tn The word “only” is not in the Greek text, but is implied by the ajllaV kaiv (alla kai) in the second clause (“but…as well”). The bulk of the Western text dropped the kaiv, motivated most likely by ascetic concerns.
⁸tn 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 i{na (ina, 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.
⁹tn 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.”
¹⁰sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
¹¹tn Grk “by coming in the likeness of people.”
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.
¹²tn Grk “and by being found in form as a man.” The final clause in v. 7, “and by sharing in human nature,” is traditionally placed at the beginning of v. 8 in English versions.
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 d, 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.
¹³tc The earliest and best witnesses (such as Ì46 Í B pm et plu) have the aorist subjunctive oJmologhvshtai (Jomologhshtai), though such a reading is suspect since it is more grammatically correct after i{na (Jina) and could occur via assimilation to kavmyh/ (kamyh) as well. On the other hand, the future indicative may be an assimilation to Isa 45:23 (LXX), though the word there is different; or it could be an assimilation to the future indicative in Rom 14:11, another quotation of Isa 45:23. Such motivations do not seem as likely as the desire to conform the verb to normal syntax. Hence, though the external pedigree for the indicative is somewhat poorer (A C D F* G K L P Y^vid 075 0278 33 81 1739 1881 pm et plu), this reading best explains the rise of the other. Little translational difference results from either reading, however.
¹⁴tn Or “as stars in the universe.”
¹⁵tn Or “holding out, holding forth.”
¹⁶tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
¹⁷tn 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.
¹⁸tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”
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…”
¹⁹tn Grk “apostle.”
²⁰tn The Greek word translated “minister” here is leitourgov" (leitourgo").
²¹tn Grk “servant of my need.”
²²tn Grk “For he became ill to the point of death.”
²³tn 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.
²⁴tn Or “when you see him you can rejoice again.”
²⁵tn Grk “make up for your lack of service to me.”
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
³tn Grk “beware of the mutilation.”
⁴tn Grk “have no confidence in the flesh.”
⁵tn Grk “flesh.”
⁶tn 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.
⁷tn Though traditionally translated “faith in Christ,” an increasing number of New Testament scholars are arguing that pivsti" Cristou' (pisti" Cristou) and similar phrases in Paul (Rom 3:22, 26; Gal 2:16, 20; 3:22; Phil 3:9) involves a subjective genitive and means “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: An Investigation of the Narrative Substructure of Galatians 3:1-4:11 (SBLDS 56; Chico: Scholars, 1983); M. D. Hooker, “Pivsti" Cristou',” NTS 35 (1989) 321-42. Noteworthy among the arguments for the subjective genitive view is that when pivsti" 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).
sn Wallace, who 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 pisteuvw rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful” (Exegetical Syntax, 116). Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
⁸tn Grk “based on the faithfulness.” The article before pivstei (pistei) is taken as anaphoric, looking back to diaV pivstew" Cristou' (dia pistew" Cristou); hence, “Christ’s” is implied.
⁹tn Or “based on faith.”
¹⁰tc Most manuscripts read thVn koinwnivan tw'n paqhmavtwn (thn koinwnian twn paqhmatwn) with the addition of both articles, in conformity to Apollonius’ canon. But Ì46 Í* B (et pauci for the first variant) are substantial witnesses for the shorter reading (koinwnivan paqhmavtwn). The meaning is hardly changed either way.
tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
¹¹tn On eij pw'" (ei pws) as “so, somehow” see BAGD 220, s.v. eij 12.b.
¹²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
¹³tn Grk “But this one thing (I do).”
¹⁴tn Grk “according to the goal.”
¹⁵tn Grk “prize, namely, the heavenly calling of God.”
¹⁶tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”
sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a word-play 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 our 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).
¹⁷tn Grk “reveal this to you.”
¹⁸tn Grk “attained, to the same hold fast.”
¹⁹tn Or “become fellow imitators with me [of Christ].”
²⁰tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²¹tn Grk “transform the body of our humility.”
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word suvzugo" (suzugos) here as a proper name (“Syzygos”), LN 42.45.
³tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
⁴tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of uJmw'n (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.
⁵tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁶tn Grk “for you were even concerned, but you lacked opportunity.”
⁷tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
⁸tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
⁹tc The majority of witnesses add Cristw'/ (Cristw) here (thus, “through Christ who strengthens me”), clarifying who is the one to strengthen Paul. But such a reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder: What scribe would intentionally omit “Christ”?
¹⁰tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see LN 60.70.
¹¹tn Or “according to his glorious riches.”
¹²tn Or “from Caesar’s” (“Caesar” is a title for the Roman emperor).