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Philippians 1:14

Context
1:14 and most of the brothers and sisters, 1  having confidence in the Lord 2  because of my imprisonment, now more than ever 3  dare to speak the word 4  fearlessly.

Philippians 1:18-19

Context
1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, 5  and I will continue to rejoice, 1:19 for I know that this will turn out for my deliverance 6  through your prayers and the help of the Spirit of Jesus Christ.

Philippians 1:28

Context
1:28 and by not being intimidated in any way by your opponents. This is 7  a sign of their 8  destruction, but of your salvation – a sign which 9  is from God.

Philippians 2:16

Context
2:16 by holding on to 10  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.

Philippians 2:27

Context
2:27 In fact he became so ill that he nearly died. 11  But God showed mercy to him – and not to him only, but also to me – so that I would not have grief on top of grief.

Philippians 2:30

Context
2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. 12 

Philippians 3:3

Context
3:3 For we are the circumcision, 13  the ones who worship by the Spirit of God, 14  exult in Christ Jesus, and do not rely on human credentials 15 

Philippians 3:10

Context
3:10 My aim is to know him, 16  to experience the power of his resurrection, to share in his sufferings, 17  and to be like him in his death,

Philippians 3:18

Context
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 4:18

Context
4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God.
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[1:14]  1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  2 tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  3 tn Grk “even more so.”

[1:14]  4 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 048vid 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.

[1:18]  5 tn Or “But.” The conjunction ἀλλά (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…”

[1:19]  9 tn 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).

[1:28]  13 tn Grk “which is,” continuing the sentence begun in v. 27.

[1:28]  14 tn Grk “to them.”

[1:28]  15 tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

[2:16]  17 tn Or “holding out, holding forth.”

[2:27]  21 tn Grk “For he became ill to the point of death.”

[2:30]  25 tn Grk “make up for your lack of service to me.”

[3:3]  29 tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.

[3:3]  30 tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D2 F G 0278vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì46 is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.

[3:3]  31 tn Grk “have no confidence in the flesh.”

[3:10]  33 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]  34 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”



TIP #15: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
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