Philippians 2:24

2:24 though I am confident in the Lord that I too will be coming to see you ¹  soon.

Philippians 1:6

1:6 For I am sure of this very thing, ²  that the one ³  who began a good work in ⁴  you will perfect it ⁵  until the day of Christ Jesus.

Philippians 3:4

3:4 – though mine too are significant. ⁶  If someone thinks he has good reasons to put confidence in human credentials, ⁷  I have more:

Philippians 1:14

1:14 and most of the brothers and sisters, ⁸  having confidence in the Lord ⁹  because of my imprisonment, now more than ever ¹⁰  dare to speak the word ¹¹  fearlessly.

Philippians 1:25

1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress ¹²  and joy in the faith, ¹³ 

Philippians 3:3

3:3 For we are the circumcision, ¹⁴  the ones who worship by the Spirit of God, ¹⁵  exult in Christ Jesus, and do not rely on human credentials ¹⁶ 

[2:24]  ¹ tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.

[1:6]  ² 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]  ³ 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]  ⁴ tn Or “among.”

[1:6]  ⁵ 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.

[3:4]  ³ tn Grk “though I have reason for confidence even in the flesh.”

[3:4]  ⁴ tn Grk “flesh.”

[1:14]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁵ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁶ tn Grk “even more so.”

[1:14]  ⁷ 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.

[1:25]  ⁵ tn Grk “for your progress.”

[1:25]  ⁶ sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.

[3:3]  ⁶ 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]  ⁷ 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 0278^vid 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]  ⁸ tn Grk “have no confidence in the flesh.”