Philippians 1:14

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 2:12

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ⁵ 

Philippians 4:7

4:7 And the peace of God that surpasses all understanding will guard your hearts and minds ⁶  in Christ Jesus.

Philippians 1:28

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 1:20

1:20 My confident hope ¹⁰  is that I will in no way be ashamed ¹¹  but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. ¹² 

[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 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.

[2:12]  ⁵ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.

[4:7]  ⁹ 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.

[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.

[1:20]  ¹⁷ 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]  ¹⁸ tn Or possibly, “be intimidated, be put to shame.”

[1:20]  ¹⁹ tn Grk “whether by life or by death.”