Philippians 1:14

and most of the brothers and sisters, ¹  having confidence in the Lord ²  because of my imprisonment, now more than ever ³  dare to speak the word ⁴  fearlessly.

biblegateway Phi 1:14

Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly.

biblegateway Phi 1:14

and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear.

biblegateway Phi 1:14

And because of my imprisonment, many of the Christians here have gained confidence and become more bold in telling others about Christ.

biblegateway Phi 1:14

Not only that, but most of the Christians here have become far more sure of themselves in the faith than ever, speaking out fearlessly about God, about the Messiah.

SABDAweb Phi 1:14

And most of the brothers in the Lord, taking heart because of my chains, are all the stronger to give the word of God without fear.

bibleoremus Phi 1:14

and most of the brothers and sisters, having been made confident in the Lord by my imprisonment, dare to speak the word with greater boldness and without fear.

biblegateway Phi 1:14

and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

biblegateway Phi 1:14

and most of the brothers and sisters, ¹  having confidence in the Lord ²  because of my imprisonment, now more than ever ³  dare to speak the word ⁴  fearlessly.

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

² tn Or “most of the brothers and sisters in the Lord, having confidence.”

³ tn Grk “even more so.”

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.