Philippians 3:18-19

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ¹ 

Philippians 3:2

3:2 Beware of the dogs, ²  beware of the evil workers, beware of those who mutilate the flesh! ³ 

Philippians 1:15

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill.

Philippians 2:18

2:18 And in the same way you also should be glad and rejoice together with me.

Philippians 4:10

Appreciation for Support

4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) ⁴ 

Philippians 4:2

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

Philippians 2:2

2:2 complete my joy and be of the same mind, ⁵  by having the same love, being united in spirit, ⁶  and having one purpose.

Philippians 2:20-22

2:20 For there is no one here like him who will readily demonstrate his deep concern for you. ⁷  2:21 Others are busy with their own concerns, not those of Jesus Christ. 2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel.

Philippians 3:16

3:16 Nevertheless, let us live up to the standard ⁸  that we have already attained. ⁹ 

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ¹⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 2:19

Models for Ministry

2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you.

Jude 1:4-5

1:4 For certain men ¹¹  have secretly slipped in among you ¹²  – men who long ago ¹³  were marked out ¹⁴  for the condemnation I am about to describe ¹⁵  – ungodly men who have turned the grace of our God into a license for evil ¹⁶  and who deny our only Master ¹⁷  and Lord, ¹⁸  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹⁹  once for all ²⁰ ) that Jesus, ²¹  having saved the ²²  people out of the land of Egypt, later ²³  destroyed those who did not believe.

Revelation 12:9

12:9 So ²⁴  that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him.

[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.”

[3:2]  ² sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ³ tn Grk “beware of the mutilation.”

[4:10]  ⁴ tn Grk “for you were even concerned, but you lacked opportunity.”

[2:2]  ⁵ 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]  ⁶ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:20]  ⁷ tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

[3:16]  ⁸ tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א² D² Ψ 075 Ï), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tw autw, “the same”). Both the fact that the word floats, and that there are other variants which accomplish greater clarity by other means, strongly suggests the secondary nature of any of the longer readings here. Further, the shortest text has excellent and early support in Ì^16,46 א* A B I^vid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.

[3:16]  ⁹ tn Grk “Nevertheless, to what we have attained, to the same hold fast.”

[3:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:4]  ¹¹ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ¹² tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ¹³ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ¹⁴ tn Grk “written about.”

[1:4]  ¹⁵ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ¹⁶ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ¹⁷ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ¹⁸ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ¹⁹ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ²⁰ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ²¹ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ²² tn Or perhaps “a,” though this is less likely.

[1:5]  ²³ tn Grk “the second time.”

[12:9]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.