Philippians 1:4

1:4 I always pray with joy in my every prayer for all of you

Philippians 2:2

2:2 complete my joy and be of the same mind, ¹  by having the same love, being united in spirit, ²  and having one purpose.

Philippians 2:30

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. ³ 

Philippians 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ⁴  If you think otherwise, God will reveal to you the error of your ways. ⁵ 

Philippians 1:17

1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. ⁶ 

Philippians 3:12

Keep Going Forward

3:12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. ⁷ 

Philippians 1:12

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ⁸  that my situation has actually turned out to advance the gospel: ⁹ 

Philippians 2:6

2:6 ¹⁰ who though he existed in the form of God ¹¹ 

did not regard equality with God

as something to be grasped,

Philippians 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Philippians 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

Philippians 1:6

1:6 For I am sure of this very thing, ¹²  that the one ¹³  who began a good work in ¹⁴  you will perfect it ¹⁵  until the day of Christ Jesus.

Philippians 1:22

1:22 Now if I am to go on living in the body, ¹⁶  this will mean productive work ¹⁷  for me, yet I don’t know which I prefer: ¹⁸ 

Philippians 2:3

2:3 Instead of being motivated by selfish ambition ¹⁹  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Philippians 3:9

3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ²⁰  – a righteousness from God that is in fact ²¹  based on Christ’s ²²  faithfulness. ²³ 

Philippians 3:21

3:21 who will transform these humble bodies of ours ²⁴  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Philippians 4:3

4:3 Yes, I say also to you, true companion, ²⁵  help them. They have struggled together in the gospel ministry ²⁶  along with me and Clement and my other coworkers, whose names are in the book of life.

Philippians 1:7

1:7 For ²⁷  it is right for me to think this about all of you, because I have you in my heart, ²⁸  since both in my imprisonment ²⁹  and in the defense and confirmation of the gospel all of you became partners in God’s grace ³⁰  together with me.

[2:2]  ¹ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ² tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:30]  ¹ tn Grk “make up for your lack of service to me.”

[3:15]  ¹ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

[3:15]  ² tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.

[1:17]  ¹ tn Grk “thinking to cause trouble to my bonds.”

[3:12]  ¹ tn Grk “that for which I also was laid hold of by Christ Jesus.” The passive has been translated as active in keeping with contemporary English style.

[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.

[2:6]  ¹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ² sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[1:6]  ¹ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ² tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ³ tn Or “among.”

[1:6]  ⁴ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.

[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).

[2:3]  ¹ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[3:9]  ¹ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  ² tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ³ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ⁴ tn Or “based on faith.”

[3:21]  ¹ tn Grk “transform the body of our humility.”

[4:3]  ¹ tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.

[4:3]  ² tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[1:7]  ¹ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ² tn Or possibly “because you have me in your heart.”

[1:7]  ³ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ⁴ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.