Hebrews 6:10-11

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Hebrews 10:24

10:24 And let us take thought of how to spur one another on to love and good works, ¹ 

John 13:34-35

13:34 “I give you a new commandment – to love ²  one another. Just as I have loved you, you also are to love one another. ³  13:35 Everyone ⁴  will know by this that you are my disciples – if you have love for one another.”

John 15:17

15:17 This ⁵  I command you – to love one another.

Acts 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁶  when the day of Pentecost had come, they were all together in one place.

Acts 2:44-46

2:44 All who believed were together and held ⁷  everything in common, 2:45 and they began selling ⁸  their property ⁹  and possessions and distributing the proceeds ¹⁰  to everyone, as anyone had need. 2:46 Every day ¹¹  they continued to gather together by common consent in the temple courts, ¹²  breaking bread from ¹³  house to house, sharing their food with glad ¹⁴  and humble hearts, ¹⁵ 

Acts 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹⁶  and no one said that any of his possessions was his own, but everything was held in common. ¹⁷ 

Romans 12:9-10

Conduct in Love

12:9 Love must be ¹⁸  without hypocrisy. Abhor what is evil, cling to what is good. 12:10 Be devoted to one another with mutual love, showing eagerness in honoring one another.

Galatians 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ¹⁹ 

Galatians 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ²⁰  only do not use your freedom as an opportunity to indulge your flesh, ²¹  but through love serve one another. ²² 

Galatians 5:22

5:22 But the fruit of the Spirit ²³  is love, ²⁴  joy, peace, patience, kindness, goodness, faithfulness, ²⁵ 

Ephesians 4:3

4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Ephesians 5:2

5:2 and live ²⁶  in love, just as Christ also loved us ²⁷  and gave himself for us, a sacrificial and fragrant offering ²⁸  to God.

Philippians 2:1-3

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, ²⁹  any affection or mercy, ³⁰  2:2 complete my joy and be of the same mind, ³¹  by having the same love, being united in spirit, ³²  and having one purpose. 2:3 Instead of being motivated by selfish ambition ³³  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Philippians 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, ³⁴  any affection or mercy, ³⁵ 

Philippians 4:9-10

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.

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.) ³⁶ 

Philippians 4:2

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

Philippians 1:3

Prayer for the Church

1:3 I thank my God every time I remember you. ³⁷ 

Philippians 1:1

Salutation

1:1 From Paul ³⁸  and Timothy, slaves ³⁹  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁴⁰  with the overseers ⁴¹  and deacons.

Philippians 1:22

1:22 Now if I am to go on living in the body, ⁴²  this will mean productive work ⁴³  for me, yet I don’t know which I prefer: ⁴⁴ 

Philippians 1:1

Salutation

1:1 From Paul ⁴⁵  and Timothy, slaves ⁴⁶  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁴⁷  with the overseers ⁴⁸  and deacons.

Philippians 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.

Philippians 3:8

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ⁴⁹  – that I may gain Christ,

Philippians 4:8

4:8 Finally, brothers and sisters, ⁵⁰  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.

Philippians 4:2

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

Philippians 1:7

1:7 For ⁵¹  it is right for me to think this about all of you, because I have you in my heart, ⁵²  since both in my imprisonment ⁵³  and in the defense and confirmation of the gospel all of you became partners in God’s grace ⁵⁴  together with me.

Philippians 1:1

Salutation

1:1 From Paul ⁵⁵  and Timothy, slaves ⁵⁶  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁵⁷  with the overseers ⁵⁸  and deacons.

Philippians 2:9-10

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

Philippians 3:10-18

3:10 My aim is to know him, ⁵⁹  to experience the power of his resurrection, to share in his sufferings, ⁶⁰  and to be like him in his death, 3:11 and so, somehow, ⁶¹  to attain to the resurrection from the dead.

Keep Going Forward

3:12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. ⁶²  3:13 Brothers and sisters, ⁶³  I do not consider myself to have attained this. Instead I am single-minded: ⁶⁴  Forgetting the things that are behind and reaching out for the things that are ahead, 3:14 with this goal in mind, ⁶⁵  I strive toward the prize of the upward call of God ⁶⁶  in Christ Jesus. 3:15 Therefore let those of us who are “perfect” embrace this point of view. ⁶⁷  If you think otherwise, God will reveal to you the error of your ways. ⁶⁸  3:16 Nevertheless, let us live up to the standard ⁶⁹  that we have already attained. ⁷⁰ 

3:17 Be imitators of me, ⁷¹  brothers and sisters, ⁷²  and watch carefully those who are living this way, just as you have us as an example. 3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁷³  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 4:7-11

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁷⁴  in Christ Jesus.

4:8 Finally, brothers and sisters, ⁷⁵  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. 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.

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.) ⁷⁶  4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance.

Philippians 4:20-21

4:20 May glory be given to God our Father forever and ever. Amen.

Final Greetings

4:21 Give greetings to all the saints in Christ Jesus. The brothers ⁷⁷  with me here send greetings.

Philippians 4:1

Christian Practices

4:1 So then, my brothers and sisters, ⁷⁸  dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

Philippians 1:1-2

Salutation

1:1 From Paul ⁷⁹  and Timothy, slaves ⁸⁰  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁸¹  with the overseers ⁸²  and deacons. 1:2 Grace and peace to you ⁸³  from God our Father and the Lord Jesus Christ!

Philippians 1:5-6

1:5 because of your participation ⁸⁴  in the gospel from the first day until now. ⁸⁵  1:6 For I am sure of this very thing, ⁸⁶  that the one ⁸⁷  who began a good work in ⁸⁸  you will perfect it ⁸⁹  until the day of Christ Jesus.

Revelation 2:4

2:4 But I have this against you: You have departed ⁹⁰  from your first love!

[10:24]  ¹ tn Grk “let us consider one another for provoking of love and good deeds.”

[13:34]  ² tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ³ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[13:35]  ⁴ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:17]  ⁵ tn Grk “These things.”

[2:1]  ⁶ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:44]  ⁷ tn Grk “had.”

[2:45]  ⁸ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ⁹ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ¹⁰ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[4:32]  ¹⁶ tn Grk “soul.”

[4:32]  ¹⁷ tn Grk “but all things were to them in common.”

[12:9]  ¹⁸ tn The verb “must be” is understood in the Greek text.

[5:6]  ¹⁹ tn Grk “but faith working through love.”

[5:13]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ²¹ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ²² tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

[5:22]  ²³ tn That is, the fruit the Spirit produces.

[5:22]  ²⁴ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ²⁵ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:2]  ²⁶ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²⁷ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²⁸ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:1]  ²⁹ 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]  ³⁰ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:2]  ³¹ 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]  ³² tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:3]  ³³ 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.”

[2:1]  ³⁴ 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]  ³⁵ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[4:10]  ³⁶ tn Grk “for you were even concerned, but you lacked opportunity.”

[1:3]  ³⁷ tn This could also be translated “for your every remembrance of me.” See discussion below.

[1:1]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴¹ 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.

[1:22]  ⁴² tn Grk “flesh.”

[1:22]  ⁴³ 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]  ⁴⁴ 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).

[1:1]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴⁸ 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.

[3:8]  ⁴⁹ tn 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.

[4:8]  ⁵⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:7]  ⁵¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ⁵² tn Or possibly “because you have me in your heart.”

[1:7]  ⁵³ 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]  ⁵⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.

[1:1]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁵⁸ 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.

[3:10]  ⁵⁹ 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]  ⁶⁰ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”

[3:11]  ⁶¹ tn On εἰ πῶς (ei pws) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.

[3:12]  ⁶² tn Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.

[3:13]  ⁶³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:13]  ⁶⁴ tn Grk “But this one thing (I do).”

[3:14]  ⁶⁵ tn Grk “according to the goal.”

[3:14]  ⁶⁶ tn Grk “prize, namely, the heavenly calling of God.”

[3:15]  ⁶⁷ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

[3:15]  ⁶⁸ 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.

[3:16]  ⁶⁹ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

[3:16]  ⁷⁰ tn Grk “Nevertheless, to what we have attained, to the same hold fast.”

[3:17]  ⁷¹ tn Or “become fellow imitators with me [of Christ].”

[3:17]  ⁷² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[3:1]  ⁷³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:7]  ⁷⁴ 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.

[4:8]  ⁷⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[4:10]  ⁷⁶ tn Grk “for you were even concerned, but you lacked opportunity.”

[4:21]  ⁷⁷ 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.

[4:1]  ⁷⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:1]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁸² 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.

[1:2]  ⁸³ tn Grk “Grace to you and peace.”

[1:5]  ⁸⁴ 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]  ⁸⁵ 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.

[1:6]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn Or “among.”

[1:6]  ⁸⁹ 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.

[2:4]  ⁹⁰ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.