Philippians 1:12-14

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ¹  that my situation has actually turned out to advance the gospel: ²  1:13 The ³  whole imperial guard ⁴  and everyone else knows ⁵  that I am in prison ⁶  for the sake of Christ, 1:14 and most of the brothers and sisters, ⁷  having confidence in the Lord ⁸  because of my imprisonment, now more than ever ⁹  dare to speak the word ¹⁰  fearlessly.

Philippians 1:20

1:20 My confident hope ¹¹  is that I will in no way be ashamed ¹²  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ¹³ 

[1:12]  ¹ 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]  ² tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:13]  ³ 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]  ⁴ 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]  ⁵ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁶ tn Grk “my bonds [are].”

[1:14]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁸ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁹ tn Grk “even more so.”

[1:14]  ¹⁰ 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.

[1:20]  ¹¹ 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…”

[1:20]  ¹² tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ¹³ tn Grk “whether by life or by death.”