John 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ¹  so that your joy may be complete.

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²  but take courage ³  – I have conquered the world.” ⁴ 

John 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁵  my joy completed ⁶  in themselves.

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁷  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Ephesians 5:18

5:18 And do not get drunk with wine, which ⁸  is debauchery, ⁹  but be filled by the Spirit, ¹⁰ 

Philippians 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 ¹¹  and joy in the faith, ¹² 

Philippians 1:1

Salutation

1:1 From Paul ¹³  and Timothy, slaves ¹⁴  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁵  with the overseers ¹⁶  and deacons.

Philippians 1:16

1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

Philippians 1:1

Salutation

1:1 From Paul ¹⁷  and Timothy, slaves ¹⁸  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁹  with the overseers ²⁰  and deacons.

Philippians 1:8

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

Philippians 1:2

1:2 Grace and peace to you ²¹  from God our Father and the Lord Jesus Christ!

Philippians 1:12

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ²²  that my situation has actually turned out to advance the gospel: ²³ 

[16:24]  ¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:33]  ² tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ³ tn Or “but be courageous.”

[16:33]  ⁴ tn Or “I am victorious over the world,” or “I have overcome the world.”

[17:13]  ⁵ tn Grk “they may have.”

[17:13]  ⁶ tn Or “fulfilled.”

[15:13]  ⁷ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[5:18]  ⁸ tn Grk “in which.”

[5:18]  ⁹ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ¹⁰ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[1:25]  ¹¹ tn Grk “for your progress.”

[1:25]  ¹² 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.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁶ 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.

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ²⁰ 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]  ²¹ tn Grk “Grace to you and peace.”

[1:12]  ²² 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]  ²³ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.