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 4:21-22

Final Greetings

4:21 Give greetings to all the saints in Christ Jesus. The brothers ¹  with me here send greetings. 4:22 All the saints greet you, especially those who belong to Caesar’s household.

Philippians 1:13

1:13 The ²  whole imperial guard ³  and everyone else knows ⁴  that I am in prison ⁵  for the sake of Christ,

Philippians 1:12

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ⁶  that my situation has actually turned out to advance the gospel: ⁷ 

Philippians 2:20

2:20 For there is no one here like him who will readily demonstrate his deep concern for you. ⁸ 

Philippians 2:23

2:23 So I hope to send him as soon as I know more about my situation,

Philippians 1:14

1:14 and most of the brothers and sisters, ⁹  having confidence in the Lord ¹⁰  because of my imprisonment, now more than ever ¹¹  dare to speak the word ¹²  fearlessly.

Philippians 1:22

1:22 Now if I am to go on living in the body, ¹³  this will mean productive work ¹⁴  for me, yet I don’t know which I prefer: ¹⁵ 

Philippians 3:19

3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ¹⁶ 

[4:21]  ¹ tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.

[1:13]  ¹ 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]  ² 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]  ³ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁴ tn Grk “my bonds [are].”

[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.

[2:20]  ¹ tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

[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.

[1:22]  ¹ tn Grk “flesh.”

[1:22]  ² tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).

[1:22]  ³ tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).

[3:19]  ¹ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”