Philippians 1:15-16

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 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 ¹  and Timothy, slaves ²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³  with the overseers ⁴  and deacons.

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁵  from among the dead, so that he himself may become first in all things. ⁶ 

Galatians 1:7

1:7 not that there really is another gospel, ⁷  but ⁸  there are some who are disturbing you and wanting ⁹  to distort the gospel of Christ.

Galatians 2:21

2:21 I do not set aside ¹⁰  God’s grace, because if righteousness ¹¹  could come through the law, then Christ died for nothing! ¹² 

Galatians 6:12

6:12 Those who want to make a good showing in external matters ¹³  are trying to force you to be circumcised. They do so ¹⁴  only to avoid being persecuted ¹⁵  for the cross of Christ.

[1:1]  ¹ 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]  ² 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]  ³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴ 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.

[1:18]  ⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:7]  ⁷ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ⁸ tn Grk “except.”

[1:7]  ⁹ tn Or “trying.”

[2:21]  ¹⁰ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ¹¹ tn Or “justification.”

[2:21]  ¹² tn Or “without cause,” “for no purpose.”

[6:12]  ¹³ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ¹⁴ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ¹⁵ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.