Philippians 1:20

1:20 My confident hope ¹  is that I will in no way be ashamed ²  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ³ 

Philippians 1:1

Salutation

1:1 From Paul ⁴  and Timothy, slaves ⁵  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁶  with the overseers ⁷  and deacons.

Philippians 4:11-14

4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, ⁸  whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things ⁹  through the one ¹⁰  who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.

Philippians 4:2

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

Philippians 1:14

1:14 and most of the brothers and sisters, ¹¹  having confidence in the Lord ¹²  because of my imprisonment, now more than ever ¹³  dare to speak the word ¹⁴  fearlessly.

¹ 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…”

² tn Or possibly, “be intimidated, be put to shame.”

³ tn Grk “whether by life or by death.”

⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

⁵ 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.

⁶ map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.

⁷ 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.

⁸ tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.

⁹ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

¹⁰ 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.

¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

¹² tn Or “most of the brothers and sisters in the Lord, having confidence.”

¹³ tn Grk “even more so.”

¹⁴ 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.