Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options Listen to Luke 2:1-20, Philippians 2-4
Close NKJV

Luke 2:1-20
New King James Version

Christ Born of Mary(A)

2 And it came to pass in those days that a decree went out from Caesar Augustus that all the world should be registered. 2 (B)This census first took place while Quirinius was governing Syria. 3 So all went to be registered, everyone to his own city.

4 Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to (C)the city of David, which is called Bethlehem, (D)because he was of the house and lineage of David, 5 to be registered with Mary, (E)his betrothed [a]wife, who was with child. 6 So it was, that while they were there, the days were completed for her to be delivered. 7 And (F)she brought forth her firstborn Son, and wrapped Him in swaddling cloths, and laid Him in a [b]manger, because there was no room for them in the inn.

Glory in the Highest

8 Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. 9 And [c]behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, (G)and they were greatly afraid. 10 Then the angel said to them, (H)“Do not be afraid, for behold, I bring you good tidings of great joy (I)which will be to all people. 11 (J)For there is born to you this day in the city of David (K)a Savior, (L)who is Christ the Lord. 12 And this will be the sign to you: You will find a Babe wrapped in swaddling cloths, lying in a [d]manger.”

13 (M)And suddenly there was with the angel a multitude of the heavenly host praising God and saying:

14 “Glory(N) to God in the highest,
And on earth (O)peace, (P)goodwill[e] toward men!”

15 So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, “Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us.” 16 And they came with haste and found Mary and Joseph, and the Babe lying in a manger. 17 Now when they had seen Him, they made [f]widely known the saying which was told them concerning this Child. 18 And all those who heard it marveled at those things which were told them by the shepherds. 19 (Q)But Mary kept all these things and pondered them in her heart. 20 Then the shepherds returned, glorifying and (R)praising God for all the things that they had heard and seen, as it was told them.

Read full chapter

Footnotes

  1. Luke 2:5 NU omits wife
  2. Luke 2:7 feed trough
  3. Luke 2:9 NU omits behold
  4. Luke 2:12 feed trough
  5. Luke 2:14 NU toward men of goodwill
  6. Luke 2:17 NU omits widely
Close NET

Luke 2:1-20
New English Translation

The Census and the Birth of Jesus

2 Now[a] in those days a decree[b] went out from Caesar[c] Augustus[d] to register[e] all the empire[f] for taxes. 2 This was the first registration, taken when Quirinius was governor[g] of Syria. 3 Everyone[h] went to his own town[i] to be registered. 4 So[j] Joseph also went up from the town of Nazareth[k] in Galilee to Judea, to the city[l] of David called Bethlehem,[m] because he was of the house[n] and family line[o] of David. 5 He went[p] to be registered with Mary, who was promised in marriage to him,[q] and who was expecting a child. 6 While[r] they were there, the time came for her to deliver her child.[s] 7 And she gave birth to her firstborn son and wrapped him in strips of cloth[t] and laid him in a manger,[u] because there was no place for them in the inn.[v]

The Shepherds’ Visit

8 Now[w] there were shepherds[x] nearby[y] living out in the field, keeping guard[z] over their flock at night. 9 An[aa] angel of the Lord[ab] appeared to[ac] them, and the glory of the Lord shone around them, and they were absolutely terrified.[ad] 10 But the angel said to them, “Do not be afraid! Listen carefully,[ae] for I proclaim to you good news[af] that brings great joy to all the people: 11 Today[ag] your Savior is born in the city[ah] of David.[ai] He is Christ[aj] the Lord. 12 This[ak] will be a sign[al] for you: You will find a baby wrapped in strips of cloth and lying in a manger.”[am] 13 Suddenly[an] a vast, heavenly army[ao] appeared with the angel, praising God and saying,

14 “Glory[ap] to God in the highest,
and on earth peace among people[aq] with whom he is pleased!”[ar]

15 When[as] the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has taken place, that the Lord[at] has made known to us.” 16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger.[au] 17 When[av] they saw him,[aw] they related what they had been told[ax] about this child, 18 and all who heard it were astonished[ay] at what the shepherds said. 19 But Mary treasured up all these words, pondering in her heart what they might mean.[az] 20 So[ba] the shepherds returned, glorifying and praising[bb] God for all they had heard and seen; everything was just as they had been told.[bc]

Read full chapter

Footnotes

  1. Luke 2:1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 2:1 sn This decree was a formal decree from the Roman Senate.
  3. Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
  4. Luke 2:1 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
  5. Luke 2:1 tn Grk “to be registered.” The passive infinitive ἀπογράφεσθαι (apographesthai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
  6. Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
  7. Luke 2:2 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
  8. Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
  9. Luke 2:3 tn Or “hometown” (so CEV).
  10. Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  11. Luke 2:4 sn On Nazareth see Luke 1:26.
  12. Luke 2:4 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
  13. Luke 2:4 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
  14. Luke 2:4 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
  15. Luke 2:4 tn Or “family,” “lineage.”
  16. Luke 2:5 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
  17. Luke 2:5 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnēsteumenē) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not autographic, may give the right sense.
  18. Luke 2:6 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  19. Luke 2:6 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
  20. Luke 2:7 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
  21. Luke 2:7 tn Or “a feeding trough.”
  22. Luke 2:7 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
  23. Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  24. Luke 2:8 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.
  25. Luke 2:8 tn Grk “in that region.”
  26. Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
  27. Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  28. Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
  29. Luke 2:9 tn Or “stood in front of.”
  30. Luke 2:9 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29.
  31. Luke 2:10 tn Grk “behold.”
  32. Luke 2:10 tn Grk “I evangelize to you great joy.”
  33. Luke 2:11 sn The Greek word for today (σήμερον, sēmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11; 4:21; 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
  34. Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
  35. Luke 2:11 tn This is another indication of a royal, messianic connection.
  36. Luke 2:11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
  37. Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  38. Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
  39. Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
  40. Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Luke 2:13 tn Grk “a multitude of the armies of heaven.”
  42. Luke 2:14 sn Glory here refers to giving honor to God.
  43. Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
  44. Luke 2:14 tc Most witnesses (א2 B2 L Θ Ξ Ψ ƒ1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
  45. Luke 2:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
  46. Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
  47. Luke 2:16 tn Or “a feeding trough.”
  48. Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 2:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  50. Luke 2:17 tn Grk “the word which had been spoken to them.”
  51. Luke 2:18 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
  52. Luke 2:19 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
  53. Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
  54. Luke 2:20 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
  55. Luke 2:20 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
Next
Luke 1
Luke 3
Next
Previous Next
Close NKJV

Philippians 2-4
New King James Version

Unity Through Humility

2 Therefore if there is any [a]consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any (A)affection and mercy, 2 (B)fulfill my joy (C)by being like-minded, having the same love, being of (D)one accord, of one mind. 3 (E)Let nothing be done through selfish ambition or conceit, but (F)in lowliness of mind let each esteem others better than himself. 4 (G)Let each of you look out not only for his own interests, but also for the interests of (H)others.

The Humbled and Exalted Christ

5 (I)Let this mind be in you which was also in Christ Jesus, 6 who, (J)being in the form of God, did not consider it [b]robbery to be equal with God, 7 (K)but [c]made Himself of no reputation, taking the form (L)of a bondservant, and (M)coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and (N)became (O)obedient to the point of death, even the death of the cross. 9 (P)Therefore God also (Q)has highly exalted Him and (R)given Him the name which is above every name, 10 (S)that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and (T)that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Light Bearers

12 Therefore, my beloved, (U)as you have always obeyed, not as in my presence only, but now much more in my absence, (V)work out your own salvation with (W)fear and trembling; 13 for (X)it is God who works in you both to will and to do (Y)for His good pleasure.

14 Do all things (Z)without [d]complaining and (AA)disputing,[e] 15 that you may become blameless and [f]harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as (AB)lights in the world, 16 holding fast the word of life, so that (AC)I may rejoice in the day of Christ that (AD)I have not run in vain or labored in (AE)vain.

17 Yes, and if (AF)I am being poured out as a drink offering on the sacrifice (AG)and service of your faith, (AH)I am glad and rejoice with you all. 18 For the same reason you also be glad and rejoice with me.

Timothy Commended

19 But I trust in the Lord Jesus to send (AI)Timothy to you shortly, that I also may be encouraged when I know your [g]state. 20 For I have no one (AJ)like-minded, who will sincerely care for your state. 21 For all seek their own, not the things which are of Christ Jesus. 22 But you know his proven character, (AK)that as a son with his father he served with me in the gospel. 23 Therefore I hope to send him at once, as soon as I see how it goes with me. 24 But I trust in the Lord that I myself shall also come shortly.

Epaphroditus Praised

25 Yet I considered it necessary to send to you (AL)Epaphroditus, my brother, fellow worker, and (AM)fellow soldier, (AN)but your messenger and (AO)the one who ministered to my need; 26 (AP)since he was longing for you all, and was distressed because you had heard that he was sick. 27 For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. 28 Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful. 29 Receive him therefore in the Lord with all gladness, and hold such men in esteem; 30 because for the work of Christ he came close to death, [h]not regarding his life, (AQ)to supply what was lacking in your service toward me.

All for Christ

3 Finally, my brethren, (AR)rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.

2 (AS)Beware of dogs, beware of (AT)evil workers, (AU)beware of the mutilation! 3 For we are (AV)the circumcision, (AW)who worship [i]God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, 4 though (AX)I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I (AY)more so: 5 circumcised the eighth day, of the stock of Israel, (AZ)of the tribe of Benjamin, (BA)a Hebrew of the Hebrews; concerning the law, (BB)a Pharisee; 6 concerning zeal, (BC)persecuting the church; concerning the righteousness which is in the law, blameless.

7 But (BD)what things were gain to me, these I have counted loss for Christ. 8 Yet indeed I also count all things loss (BE)for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ 9 and be found in Him, not having (BF)my own righteousness, which is from the law, but (BG)that which is through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the (BH)power of His resurrection, and (BI)the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may (BJ)attain[j] to the resurrection from the dead.

Pressing Toward the Goal

12 Not that I have already (BK)attained,[k] or am already (BL)perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. 13 Brethren, I do not count myself to have [l]apprehended; but one thing I do, (BM)forgetting those things which are behind and (BN)reaching forward to those things which are ahead, 14 (BO)I press toward the goal for the prize of (BP)the upward call of God in Christ Jesus.

15 Therefore let us, as many as are (BQ)mature, (BR)have this mind; and if in anything you think otherwise, (BS)God will reveal even this to you. 16 Nevertheless, to the degree that we have already [m]attained, (BT)let us walk (BU)by the same [n]rule, let us be of the same mind.

Our Citizenship in Heaven

17 Brethren, (BV)join in following my example, and note those who so walk, as (BW)you have us for a pattern. 18 For many walk, of whom I have told you often, and now tell you even weeping, that they are (BX)the enemies of the cross of Christ: 19 (BY)whose end is destruction, (BZ)whose god is their belly, and (CA)whose glory is in their shame—(CB)who set their mind on earthly things. 20 For (CC)our citizenship is in heaven, (CD)from which we also (CE)eagerly wait for the Savior, the Lord Jesus Christ, 21 (CF)who will transform our lowly body that it may be (CG)conformed to His glorious body, (CH)according to the working by which He is able even to (CI)subdue all things to Himself.

Be Anxious for Nothing; Think These Thoughts

4 Therefore, my beloved and (CJ)longed-for brethren, (CK)my joy and crown, so (CL)stand fast in the Lord, beloved.

Be United, Joyful, and in Prayer

2 I implore Euodia and I implore Syntyche (CM)to be of the same mind in the Lord. 3 [o]And I urge you also, true companion, help these women who (CN)labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in (CO)the Book of Life.

4 (CP)Rejoice in the Lord always. Again I will say, rejoice!

5 Let your [p]gentleness be known to all men. (CQ)The Lord is at hand.

6 (CR)Be anxious for nothing, but in everything by prayer and supplication, with (CS)thanksgiving, let your requests be made known to God; 7 and (CT)the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.

Meditate on These Things

8 Finally, brethren, whatever things are (CU)true, whatever things are (CV)noble, whatever things are (CW)just, (CX)whatever things are pure, whatever things are (CY)lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. 9 The things which you learned and received and heard and saw in me, these do, and (CZ)the God of peace will be with you.

Philippian Generosity

10 But I rejoiced in the Lord greatly that now at last (DA)your[q] care for me has flourished again; though you surely did care, but you lacked opportunity. 11 Not that I speak in regard to need, for I have learned in whatever state I am, (DB)to be content: 12 (DC)I know how to [r]be abased, and I know how to [s]abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things (DD)through [t]Christ who strengthens me.

14 Nevertheless you have done well that (DE)you shared in my distress. 15 Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, (DF)no church shared with me concerning giving and receiving but you only. 16 For even in Thessalonica you sent aid once and again for my necessities. 17 Not that I seek the gift, but I seek (DG)the fruit that abounds to your account. 18 Indeed I [u]have all and abound. I am full, having received from (DH)Epaphroditus the things sent from you, (DI)a sweet-smelling aroma, (DJ)an acceptable sacrifice, well pleasing to God. 19 And my God (DK)shall supply all your need according to His riches in glory by Christ Jesus. 20 (DL)Now to our God and Father be glory forever and ever. Amen.

Greeting and Blessing

21 Greet every saint in Christ Jesus. The brethren (DM)who are with me greet you. 22 All the saints greet you, but especially those who are of Caesar’s household.

23 The grace of our Lord Jesus Christ be with [v]you all. Amen.

Footnotes

  1. Philippians 2:1 Or encouragement
  2. Philippians 2:6 Or something to be held onto to be equal
  3. Philippians 2:7 emptied Himself of His privileges
  4. Philippians 2:14 grumbling
  5. Philippians 2:14 arguing
  6. Philippians 2:15 innocent
  7. Philippians 2:19 condition
  8. Philippians 2:30 risking
  9. Philippians 3:3 NU, M in the Spirit of God
  10. Philippians 3:11 Lit. arrive at
  11. Philippians 3:12 obtained it
  12. Philippians 3:13 laid hold of it
  13. Philippians 3:16 arrived
  14. Philippians 3:16 NU omits rule and the rest of v. 16.
  15. Philippians 4:3 NU, M Yes
  16. Philippians 4:5 graciousness or forbearance
  17. Philippians 4:10 you have revived your care
  18. Philippians 4:12 live humbly
  19. Philippians 4:12 live in prosperity
  20. Philippians 4:13 NU Him who
  21. Philippians 4:18 Or have received all
  22. Philippians 4:23 NU your spirit
Close NET

Philippians 2-4
New English Translation

Christian Unity and Christ’s Humility

2 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit,[a] any affection or mercy,[b] 2 complete my joy and be of the same mind,[c] by having the same love, being united in spirit,[d] and having one purpose. 3 Instead of being motivated by selfish ambition[e] or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned[f] not only[g] about your own interests, but about the interests of others as well.[h] 5 You should have the same attitude toward one another that Christ Jesus had,[i]

6 [j] who though he existed in the form of God[k]
did not regard equality with God
as something to be grasped,
7 but emptied himself
by taking on the form of a slave,[l]
by looking like other men,[m]
and by sharing in human nature.[n]
8 He humbled himself,
by becoming obedient to the point of death
—even death on a cross!
9 As a result God highly exalted him
and gave him the name
that is above every name,
10 so that at the name of Jesus
every knee will bow
—in heaven and on earth and under the earth—
11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.

Lights in the World

12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence,[o] 13 for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God. 14 Do everything without grumbling or arguing, 15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world[p] 16 by holding on to[q] the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 18 And in the same way you also should be glad and rejoice together with me.

Models for Ministry

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. 20 For there is no one here like him who will readily demonstrate his deep concern for you.[r] 21 Others are busy with their own concerns, not those of Jesus Christ. 22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 23 So I hope to send him as soon as I know more about my situation, 24 though I am confident in the Lord that I too will be coming to see you[s] soon.

25 But for now[t] I have considered it necessary to send Epaphroditus to you. For he is my brother,[u] coworker and fellow soldier, and your messenger[v] and minister[w] to me in my need.[x] 26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 27 In fact he became so ill that he nearly died.[y] But God showed mercy to him—and not to him only, but also to me—so that I would not have grief on top of grief. 28 Therefore I am all the more eager to send him,[z] so that when you see him again you can rejoice[aa] and I can be free from anxiety. 29 So welcome him in the Lord with great joy, and honor people like him, 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.[ab]

True and False Righteousness

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

2 Beware of the dogs,[ad] beware of the evil workers, beware of those who mutilate the flesh![ae] 3 For we are the circumcision,[af] the ones who worship by the Spirit of God,[ag] exult in Christ Jesus, and do not rely on human credentials[ah] 4 —though mine too are significant.[ai] If someone thinks he has good reasons to put confidence in human credentials,[aj] I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee.[ak] 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 7 But these assets I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung![al]—that I may gain Christ, 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[am]—a righteousness from God that is in fact[an] based on Christ’s[ao] faithfulness.[ap] 10 My aim is to know him,[aq] to experience the power of his resurrection, to share in his sufferings,[ar] and to be like him in his death, 11 and so, somehow,[as] to attain to the resurrection from the dead.

Keep Going Forward

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.[at] 13 Brothers and sisters,[au] I do not consider myself to have attained this. Instead I am single-minded:[av] Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind,[aw] I strive toward the prize of the upward call of God[ax] in Christ Jesus. 15 Therefore let those of us who are “perfect” embrace this point of view.[ay] If you think otherwise, God will reveal to you the error of your ways.[az] 16 Nevertheless, let us live up to the standard[ba] that we have already attained.[bb]

17 Be imitators of me,[bc] brothers and sisters,[bd] and watch carefully those who are living this way, just as you have us as an example. 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. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things.[be] 20 But our citizenship is in heaven—and we also eagerly await a savior from there, the Lord Jesus Christ, 21 who will transform these humble bodies of ours[bf] into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Christian Practices

4 So then, my brothers and sisters,[bg] dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

2 I appeal to Euodia and to Syntyche to agree in the Lord. 3 Yes, I say also to you, true companion,[bh] help them. They have struggled together in the gospel ministry[bi] along with me and Clement and my other coworkers, whose names are in the book of life. 4 Rejoice in the Lord always. Again I say, rejoice! 5 Let everyone see your gentleness.[bj] The Lord is near! 6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 7 And the peace of God that surpasses all understanding will guard your hearts and minds[bk] in Christ Jesus.

8 Finally, brothers and sisters,[bl] whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Appreciation for Support

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.)[bm] 11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment,[bn] whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things[bo] through the one[bp] who strengthens me. 14 Nevertheless, you did well to share with me in my trouble.

15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 16 For even in Thessalonica on more than one occasion[bq] you sent something for my need. 17 I do not say this because I am seeking a gift.[br] Rather, I seek the credit that abounds to your account. 18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent—a fragrant offering, an acceptable sacrifice, very pleasing to God. 19 And my God will supply your every need according to his glorious riches in Christ Jesus. 20 May glory be given to God our Father forever and ever. Amen.

Final Greetings

21 Give greetings to all the saints in Christ Jesus. The brothers[bs] with me here send greetings. 22 All the saints greet you, especially those who belong to Caesar’s household. 23 The grace of the Lord Jesus Christ be with your spirit.[bt]

Footnotes

  1. Philippians 2:1 tn Or “spiritual fellowship” if πνεύματος (pneumatos) is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
  2. Philippians 2:1 tn Grk “affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
  3. Philippians 2:2 tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (hina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”
  4. Philippians 2:2 tn The Greek word here is σύμψυχοι (sumpsuchoi, literally “fellow souled”).
  5. Philippians 2:3 tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (phronēte, “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.”
  6. Philippians 2:4 tn On the meaning “be concerned about” for σκοπέω (skopeō), see L&N 27.36.
  7. Philippians 2:4 tn The word “only” is not in the Greek text, but is implied by the ἀλλὰ καί (alla kai) in the second clause (“but…as well”).
  8. Philippians 2:4 tc The bulk of the Western witnesses (D*,c F G K it) dropped καί (kai) here, most likely due to ascetic concerns (the absence of the καί makes the statement express absolute self-denial). Strong external attestation for its inclusion from excellent witnesses as well as the majority (P46 א A B C D1 Ψ 075 0278 33 1175 1241 1505 1739 1881 2464 M sy) also marks it as autographic.tn Verses 1-4 constitute one long conditional sentence in Greek. The protasis is in verse 1, while vv. 2-4 constitute the apodosis. There is but one verb not in a subordinate clause in vv. 2-4, the imperative “complete” in v. 2. This is followed by a subjunctive after ἵνα (hina, translated as an epexegetical clause, “and be of the same mind”) and three instrumental participles. Thus the focus of these four verses is to “be of the same mind” and all that follows this instruction is the means for accomplishing that.
  9. Philippians 2:5 tn Grk “Have this attitude in/among yourselves which also [was] in Christ Jesus,” or “Have this attitude in/among yourselves which [you] also [have] in Christ Jesus.”
  10. Philippians 2:6 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.
  11. Philippians 2:6 sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.
  12. Philippians 2:7 tn See the note on the word “slaves” in 1:1.
  13. Philippians 2:7 tn Grk “by coming in the likeness of people.”sn The Greek expression underlying by looking like other men is similar to Paul’s wording in Rom 8:3 (“in the likeness of sinful flesh”). The same word “likeness” is used in both passages. It implies that there is a form that does not necessarily correspond to reality. In Rom 8:3, the meaning is that Christ looked like sinful humanity. Here the meaning is similar: Jesus looked like other men (note anthrōpoi), but was in fact different from them in that he did not have a sin nature.
  14. Philippians 2:7 tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA28 and UBS5 editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.sn By sharing in human nature. This last line of v. 7 (line d) stands in tension with the previous line, line c (“by looking like other men”). Both lines have a word indicating form or likeness. Line c, as noted above, implies that Christ only appeared to be like other people. Line d, however, uses a different term that implies a correspondence between form and reality. Further, line c uses the plural “men” while line d uses the singular “man.” The theological point being made is that Christ looked just like other men, but he was not like other men (in that he was not sinful), though he was fully human.
  15. Philippians 2:12 tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.
  16. Philippians 2:15 tn Or “as stars in the universe.”
  17. Philippians 2:16 tn Or “holding out, holding forth.”
  18. Philippians 2:20 tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”
  19. Philippians 2:24 tn The words “to see you” are not in the Greek text, but are implied, and are supplied in the translation for clarity.
  20. Philippians 2:25 tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.
  21. Philippians 2:25 tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.” sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”
  22. Philippians 2:25 tn Grk “apostle.”
  23. Philippians 2:25 tn The Greek word translated “minister” here is λειτουργός (leitourgos).
  24. Philippians 2:25 tn Grk “servant of my need.”
  25. Philippians 2:27 tn Grk “For he became ill to the point of death.”
  26. Philippians 2:28 tn Grk “I have sent him to you with earnestness.” But the epistolary aorist needs to be translated as a present tense with this adverb due to English stylistic considerations.
  27. Philippians 2:28 tn Or “when you see him you can rejoice again.”
  28. Philippians 2:30 tn Grk “make up for your lack of service to me.”
  29. Philippians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  30. Philippians 3:2 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
  31. Philippians 3:2 tn Grk “beware of the mutilation.”
  32. Philippians 3:3 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, katatomē, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomē; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomos], 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.
  33. Philippians 3:3 tc The verb λατρεύω (latreuō; here the participial form, λατρεύοντες [latreuontes]) 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 0278vid 33 1241 1505 1739 1881 2464 M co Ambr), read θεοῦ (theou; thus, “worship by the Spirit of God”). But several other significant witnesses (א2 D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (theō) here (“worship God by the Spirit”). P46 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.
  34. Philippians 3:3 tn Grk “have no confidence in the flesh.”
  35. Philippians 3:4 tn Grk “though I have reason for confidence even in the flesh.”
  36. Philippians 3:4 tn Grk “flesh.”
  37. Philippians 3:5 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  38. Philippians 3:8 tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.
  39. Philippians 3:9 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 (pistis Christou) 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. sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
  40. Philippians 3:9 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.”
  41. Philippians 3:9 tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pisteōs Christou); hence, “Christ’s” is implied.
  42. Philippians 3:9 tn Or “based on faith.”
  43. Philippians 3:10 tn The articular infinitive τοῦ γνῶναι (tou gnōnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).
  44. Philippians 3:10 tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”
  45. Philippians 3:11 tn On εἰ πῶς (ei pōs) as “so, somehow” see BDAG 279, s.v. εἰ 6.n.
  46. Philippians 3:12 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.
  47. Philippians 3:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  48. Philippians 3:13 tn Grk “But this one thing (I do).”
  49. Philippians 3:14 tn Grk “according to the goal.”
  50. Philippians 3:14 tn Grk “prize, namely, the heavenly calling of God.”
  51. Philippians 3:15 tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”sn The adjective perfect comes from the same root as the verb perfected in v. 12; Paul may well be employing a wordplay to draw in his opponents. Thus, perfect would then be in quotation marks and Paul would then argue that no one—neither they nor he—is in fact perfect. The thrust of vv. 1-16 is that human credentials can produce nothing that is pleasing to God (vv. 1-8). Instead of relying on such, Paul urges his readers to trust God for their righteousness (v. 9) rather than their own efforts, and at the same time to press on for the prize that awaits them (vv. 12-14). He argues further that perfection is unattainable in this life (v. 15), yet the level of maturity that one has reached should not for this reason be abandoned (v. 16).
  52. Philippians 3:15 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.
  53. Philippians 3:16 tc Although κανόνι (kanoni, “standard, rule”) is found in most witnesses, though in various locations in this verse (א2 D2 Ψ 075 1505 2464 M), it is almost surely a motivated reading, for it clarifies the cryptic τῷ αὐτῷ (tō autō, “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 P16,46 א* A B Ivid 6 33 1739 co, rendering it decidedly the preferred reading. The translation adds “standard” because of English requirements, not because of textual basis.
  54. Philippians 3:16 tn Grk “Nevertheless, to what we have attained, to the same hold fast.”
  55. Philippians 3:17 tn Or “become fellow imitators with me [of Christ].”
  56. Philippians 3:17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  57. Philippians 3:19 tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”
  58. Philippians 3:21 tn Grk “transform the body of our humility.”
  59. Philippians 4:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  60. Philippians 4:3 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.
  61. Philippians 4:3 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
  62. Philippians 4:5 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
  63. Philippians 4:7 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (humōn, “of you”) has not been translated, since it is somewhat redundant in English.
  64. Philippians 4:8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
  65. Philippians 4:10 tn Grk “for you were even concerned, but you lacked opportunity.”
  66. Philippians 4:12 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
  67. Philippians 4:13 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
  68. Philippians 4:13 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1175 1241 1505 1881 2464 M al sy Hier) add Χριστῷ (Christō) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
  69. Philippians 4:16 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
  70. Philippians 4:17 tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.
  71. Philippians 4:21 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.
  72. Philippians 4:23 tc Most witnesses, including several significant ones (P46 א A D Ψ 33 1175 1241 1505 2464 M lat sy bo), have ἀμήν (amēn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 075 1739* 1881 sa Ambst) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.
Next
Philippians 1
Colossians 1
Next
dropdown
New King James Version (NKJV)

Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

Learn the Bible in 30 days
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.